Memoirs of alexander campbell

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MEMOIRS

OF

ALEXANDER CAMPBELL,

EMBRACING

A VIEW OF THE ORIGIN, PROGRESS AND PRINCIPLES
OF THE RELIGIOUS REFORMATION
WHICH HE SA DVOCATED:

By ROBE RL KRPCHAKDSON.

More sweet than odors caught by him who sails
Near spicy shores of Araby the blest,
A thousand times more exquisitely sweet,
The freight of holy feeling which we meet,
In thoughtful moments, wafted by the gales
From fields where good men walk, or bow’rs wherein they rest.
WORDSWORTH.

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WAL Dve P.O

RELIGIOUS BOOK SERVICE
722 N. Payton Road
Indianapolis, Indiana 46219

Entered, according to Act of Congress. in the year 1897, by

ROBERT RICHARDSON,

In the Clerk’s Office of the District Court of the United States, for the District
of West Virginia.

AUD PR EIS EMENI

Tus edition of the Memoirs of A. Campbell is
designed to meet the wishes of many who desire
to have the work in a more condensed form and
at a less price than the fine edition, in two volumes,
on toned paper. The Memoirs are here given
entire, without abridgment, in one volume; from
which, for the sake of compactness, the Preface,
Appendix and Table of Contents are omitted, the
place of the latter being supplied by a full Index,
as well as by the headings of the chapters and the
pages. The opportunity has been taken, also, to
correct some inaccuracies which escaped notice in

the former edition.

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MEMOIRS

OF

ALEXANDER CAMPBELL

CHAPTER I.

Birth and parentage- -Lineage of his mother—His father’s ancestry- 4 na-
racter and early life of Thomas Campbell.

LEXANDER CAMPBELL, the subject of the

following memoir, was born in the county of
Antrim, Ireland. His father, Thomas Campbell, hav-
ing been united in marriage with Jane Corneigle, in
June, 1787, their first child, Alexander, was born Sep-
tember 12, 1788, where they then resided, near Bally-
mena, in the parish of Broughshane, and about one
mile from the site of the ancient and once beautiful
Shane’s Castle, whose mouldering towers, upon the
northern shore of Lough Neagh, still attract the notice
of the passing traveter.

His mother’s ancestors were French Huguenots, who,
having fled from their native country upon the revoca-
tion of the Edict of Nantes by Louis XIV., sought
refuge, it appears, first in Scotland, from whence they
subsequently migrated to Ireland. The entire connex-
ion, the Corneigles and Bonners, seem to have moved
in a body, and, being pleased with the fertile and gently
undulating lands in county Antrim, are said to have

purchased conjointly an entire townland upon the bor-
19

20 MEMOIRS OF ALEXANDER CAMPBELL.

ders of Lough Neagh, where they devoted themselves
to agriculture, and established schools in which the
Bible was carefully taught, and where they strictly
maintained the forms and services of the Presbyterian
Church. It was here that Thomas Campbell, while
engaged in teaching school, and in preparing himself
for the ministry in the Secession Church, became ac-
quainted with the descendants of these exiles, and was
subsequently married, in his twenty-fifth year, to Jane,
an only daughter of the family of the Corneigles. In
personal appearance she was tall, but well proportioned,
exceedingly erect and dignified in her carriage, but, at
the same time, modest and remarkably retiring in her
manners and disposition. Her features were strongly
marked, and, in this respect,-her son Alexander bore a
striking likeness to her. The Roman nose, the ex-
pression and color of the eyes, surmounted by promi-
nent frontal developments, the outline of the mouth,
and the general form and character of the face, so
characteristic of the son, were equally so of the mother.
though softened by the greater delicacy of the feminine
features. Her complexion was extremely clear and
fine, contrasting agreeably with her abundant dark
brown hair. She had been left an orphan in her sev-
enth year by the death of her father, and, as the only
daughter of a pious mother, had been brought up with
tender affection and in the nurture and admonition of
the Lord from her early infancy, so that she had be-
come noted for her sincere devotion to religious duties.
At the time of her marriage she was in her twenty-
fourth year, having been born September, 1763. ;
Her husband, Thomas Campbell, was of medium
stature, compactly built, in form and feature eminently
handsome. His forehead was somewhat square and

PATERNAL ANCESTRY. 21

massive, his complexion fair and ruddy, his soft gray
eyes full of intelligence—the whole expression of his
countenance indicative of deep reflection and of kindly
tecling. His ancestors were originally from the West
of Scotland; on this account claiming clanship, if not
kindred, with the race of Diarmid, the Campbells of
Argyleshire, from whence the family are supposed to
have em grated at some former period. His grand-
father, Thomas Campbell, it is known, was born in
Ireland, near Dyerlake Wood in county Down, and lived
to the great age of one hundred and five years. His
own immediate father, Archibald, was in early life a
Romanist, and served as a soldier in the British army
under Gen. Wolfe. After the capture of Quebec he
returned to his native country, and, abjuring Romanism,
became a strict member of the Church of England, to
which he adhered until his death in his eighty-eighth
year. He is said to have been somewhat eccentric, but
peculiarly social and genial in his habits and warm in
his feelings. He had a fair complexion, with remark-
ably clear blue eyes, was energetic and brisk in his
movements, and, though of a quick and passionate
temper, was readily appeased. He lived in county
Down, near Newry, and gave to his four sons, Thomas,
James, Archibald and Enos, an excellent English edu-
cation at a military regimental school not far distant.
He had also four daughters, who all died in their in-
fancy, and, what is rather unusual, each one of them
was, in succession, called Mary.

Of the sons, Thomas, who was the oldest, having
been born in county Down, February 1, 1763, seems
to have been, from his mild and thoughtful disposi-
tion, particularly dear to his father, and to have had
considerable influence over him, yet not to have him-

32 MEMOIRS OF ALEXANDER CAMPBELL.

self always escaped the effects of his father’s hasty
temper.*

Of the remaining brothers, James and Archibald
engaged in teaching, along with Thomas, when quite
young, near Sheepbridge, two miles from Newry, and
both of them became members finally of the Secession
Church. James seems afterward to have led rather
an unsettled life, emigrating finally to Canada. Archi-
bald and Enos, however, devoted themselves to the
business of teaching in the town of Newry—a profes-
sion in which they were eminently successful.

As the life and labors of the oldest brother, Thomas,
blend themselves so intimately with those of his son
Alexander that it is impossible to separate them, it will
be necessary to detail, with some minuteness, the earlier
history of this remarkable man, and to give a succinct
but definite account of those religious struggles which
occupied the greater part of his long and laborious
career.

It appears that, in his early youth, he became the
subject of deep religious impressions, and acquired a
most sincere and earnest love for the Scriptures. The
cold formality of the Episcopal ritual, and the apparent
want of vital piety in the Church to which his father
belonged, led him to prefer the society of the more
rigid and devotional Covenanters and Seceders, and to
attend their religious meetings. As he advanced in

been permitted to conduct worship in his father’s family, and that, on one
occasion, when he had prayed unusually long, the old man, whose kneeling
posture had become painful to him on account of his rheumatism, was no
sooner upon his feet than, in a sudden gust of passion, he began, greatly to the
surprise and scandal of all present, to belabor poor Thomas with his cane
because he had kept them so long upon their knees.

RELIGIOUS IMPRESSIONS. 23

to experience great concern for his salvation, and the
various doubts and misgivings usually presenting them-
selves when the sense of sin is deep and the con-
science tender, pressed very heavily upon his mind.
For a long time his distress seemed continually to
increase. By earnest and diligent prayer, and the con-
stant use of all the means prescribed by sympathizing
and pious friends, he sought, apparently in vain, for
those assurances of acceptance and those tokens of
forgiveness which were regarded as necessary accom-
paniments of a true faith and evidence of ‘effectual
calling.” While in this state, and when his mental
distress had reached its highest point, he was one day
walking alone in the fields, when, in the midst of his
prayerful anxieties and longings, he felt a divine peace
suddenly diffuse itself throughout his soul, and the love
of God seemed to be shed abroad in his heart as he
had never before realized it. His doubts, anxieties and
fears were at once dissipated, as if by enchantment.
He was enabled to see and to trust in the merits of a
crucified Christ, and to enjoy a divine sense of recon-
ciliation, that filled him with rapture and seemed to
determine his destiny for ever. From this moment he
recognized himself as consecrated to God, and thought
only how he might best appropriate his time and his
abilities to his service.

It is unnecessary to pause here in order to consider
the nature or the value of such a religious ‘‘ experi-
ence” as is here related, as this subject will hereafter
come under review in its appropriate place. The facts,
at least, were as above stated; and it is certain that
Thomas Campbell believed himself to have been spe-
cially ‘‘called” at this time, and that he regarded the
feelings and the sudden change which he then ex-

34 MEMOIRS OF ALEXANDER CAMPBELL.

perienced as proceeding from a direct divine influence,
which imparted to him a saving or justifying faith.

Having a strong desire to devote himself to the min-
istry in the Secession Church, the matter was broached
to his father, who proved by no means favorable to it.
He, indeed, had but little sympathy in his soms relig
ious change, being attached to the Church of England,
and determined, as he used to say, ‘‘to serve God ac-
cording to act of Parliament.” Having also rathe
extreme views of paternal authority in religious as well
as in other matters, it may well be supposed that his
son’s position was rather embarrassing. So excellent
was the young man’s character, however, and so ex-
emplary his conduct, that opposition to his fixed pur-
pose could not long continue. Meanwhile, pending
any positive decision, filled with ardent desire to benefit
his fellow-beings, and hearing sad accounts of the un-
enlightened condition of the people in certain portions
of the south of Ireland, Thomas Campbell resolved to
make an effort in their behalf; and having procured the
necessary means of introduction, he went down into
one of the most benighted parts of the province of
Connaught, and established there an English academy.
He obtained a large number of pupils, and applied
himself to their improvement and elevation, intellect-
ually, morally and religiously, with the greatest assi-
duity. In the midst of his labors, however, he was
suddenly and peremptorily summoned by his father to
return; and as soon as he could free himself from his
existing engagements, he bade adieu to his friends and
pupils, who gave him the parting hand with many tears,
so much had he endeared himself to them by his in-
cessant efforts for their education and happiness.

Uvon his return to the North, a good school was

MINISTERIAL EDUCATION. 25

vbiained for him at Sheepbridge, near Newry, through
the influence of Mr. John Kinley,* who resided there,
and who conceived so high an opinion of Mr. Camp-
bell’s abilities, that, after some time, he urged him
to carry out his design of entering the ministry, and
kindly proffered the necessary means to defray the
expense. His father having finally acquiesced in his
purpose, he soon afterwards proceeded to Glasgow,
where he became a student in the University. Here
with that exact punctuality and strict attention to method
which characterized him through life, he devoted him-
self to the prescribed studies, which, for students of
divinity, then occupied three years. He also, during
his stay at the University, attended the medical lec-
tures, it being regarded proper for ministers to have, in
addition to a knowledge of their own particular profes-
sion, such an acquaintance with medicine as would
enable them to render necessary aid to their poorer
parishioners who might not have the services of a
regular medical attendant.

After having completed his literary course at the
University, it became necessary for him to enter the
theological school established by that branch of the
Secession, the Anti-Burghers, to which he belonged.
As the number of those preparing for the ministry was
not great, the class usually consisting of from twenty to
thirty members at this period, this school was under the

* Mr. Kinley was a Seceder, and married a sister of Thomas Carr, of Newry:.
Thomas Campbell’s brother Archibald afterwards married a daughter of
Thomas Carr, and one of James Campbell’s sons, also named Archibald,,
married another daughter, so that the families were thus connected. While:
Thomas Campbell taught at Sheepbridge, one of Mr. Kinley’s daughters was
a pupil, and became in the year 1800 the wife of Robert Tener, whose useful
labors in promoting the cause of relijzious reformation may be hereafter
noticed.

3

26 MEMOIRS OF ALEXANDER CAMPBELL.

charge of a single professor, who was appointed by the
Synod. In order to admission into Divinity Hall, it
was required by the Synod that the candidates should
be first examined, as to their proficiency in Latin and
Greek, by the Presbytery within whose bounds they
resided. They were examined, likewise, on the various
branches of philosophy they had studied at the Uni-
versity ; and also on personal religion. The appointed
course of attendance at the Hall was five annual ses-
sions of eight weeks each, with some exceptions in the
case of missions and of a scarcity of preachers.* Mr.
Archibald Bruce was at this time the Doctor of Divin-
ity, and the school was at Whitburn, where Mr. Bruce
officiated as minister to a congregation, it being then
the custom to transfer the Divinity Hall to the place
where the professor appointed was living at the time. t

* The course of business in Divinity Hall was, with occasional variations,
as follows: One meeting a day at twelve o’clock. On Monday, a miscella-
neous lecture by the Professor. On Tuesday, discourses by the students.
On Wednesday, a lecture by the Professor, in Latin, on the system of The-
ology, using Markii Medulla (a treatise on Systematic Theology by the
celebrated Mark of Leyden) as a text-book. On Thursday, examination of
the students on the Theology taught. On Friday, discourses by the students.
On Saturday a lecture on the Confession of Faith, with conference on
some practical subject stated by the Professor. In addition, the students had
debating and other societies among themselves, in which theological ques-
tions were discussed.

t Mr. Bruce was a professor highly qualified, very pious and amiable, and
greatly venerated by the students. He was the second Professor of Divinity
since the division of the Seceders into Burghers and Anti-Burghers, having
been preceded by Mr. William Moncrief, who was appointed roth February,
1762, and died 4th August, 1786. Mr. Bruce was appointed September,
1786, and held the office for twenty years, up to 1806, at which time he sepa-
rated from the General Associate Synod, and superintended the theological
class connected with the “Constitutional Presbytery,” until February 28
1816, when he suddenly expired, after the exercises of the pulpit, in his sev-
entieth year. For the number and variety of his publications, he holds a
high place among Secession authors. Dr. McCrie says of him: “For
solidity and perspicacity of judgment, joined to a lively imagination ; for

OFFICE OF PROBATIONER. 27

After having completed the course required, and sub-
mitted to the usual examination and trials for license
vefore the Presbytery in Ireland, Thomas Campbell be-
came what is called a probationer, whose office was to
preach the Gospel, under the supervision of the Synod,*
in such congregations as were destitute of a fixed min-
istry. So far as can now be ascertained, it was prior to
his engaging in these labors, and while passing to and
fro to attend his studies in Scotland, or while, during
vacations, he occupied himself in teaching, that he be-
came acquainted with the descendants of the Huguenots
who had settled on the borders of Lough Neagh, and
ultimately married one of them, Miss Jane Corneigle, as
already stated in the early part of the present chapter.

profound acquaintance with the system of Theology, and with all the
branches which are subsidiary to it, and which are ornamental as well as
useful to the Christian divine; for the power of patient investigation, of
careful discrimination between truth and error, and of guarding against ex-
tremes, on the right hand as well as on the left ; and for the talent of recom-
mending truth to the youthful mind by a rich and flowing style, not to men-
tion the qualities by which his private character was adorned,—Mr. Bruce has
been equaled by few, if any, of those who have occupied the chair of Divin-
ity, either in late or in former times.”

* The Associate Synod of Ireland was first constituted at Monaghan,
October 20, 1779, eight or nine years before. When organized, it consisted
of three Presbyteries—those of Monaghan, Down and Derry.

CHAPTER chi:

Boyhood—Schooling—Religious training—Influence of his father’s cha-
racter.

FTER the birth of his son Alexander,* Thomas
Campbell remained but a short time in county
Antrim. He seems then to have returned to the
neighborhood of Sheepbridge, where he resumed the
business of teaching school, preaching also for the
Seceder congregations in the vicinity. After some years

* It is proper to notice here a slight discrepancy that exists in relation to
the age of Alexander Campbell. The records, it appears, were lost in a
shipwreck when the family were emigrating to the United States, and long
afterward some were inclined to put his birth in the year 1786. Even his
father, in an account written about 1847, gives the date 1786. But at this
time his father was eighty-four years old, and, with a memory always very
defective as to dates and names, could not be regarded as decisive authority.
On the other hand, the evidences in favor of his having been born in 1788 are
numerous and conclusive: 1. All agree that his father was born February 1,
1763, and that he was in his twenty-fifth year when he married, which could
not have been, therefore, until 1787, and Alexander was born the year after,
1788. 2. The birth of Jane is recorded in Thomas Campbell’s diary as
occurring in 1800, and she (still living) states that it was always the under-
standing in her father’s family that she was about twelve years younger than
her brother Alexander : this again gives 1788. 3. James Foster, who is yet
living in the full exercise of his faculties, and who has always been remark-
able for his power of memory, states that the first time he saw Alexander was
at Rich-Hill, and that he was then a mere lad of fifteen or sixteen years of
age, and engaged in boyish sport, having in his hand a long pole with a net
attached, with which he was catching small birds along the eaves of the
thatched houses in the outskirts of the town. James Foster himself was, he
says, then a young man grown, and he knows he could not have been less
than three and a half or four years older than Alexander. James Foster was
born March 1, 1785, and adding to this three and a half years, we are brought

28

CALL TO AHOREY. 39

spent thus, finding Market Hill, in county Armagh, a
more convenient place of residence while engaged in
the labors of a probationer, he removed to that town,
where he occupied himself, it would appear, for a por-
tion of the time, as a teacher of private classes in
families. Meanwhile, another son, James, was born,
who died in infancy; and afterward, a daughter, who
was called Dorothea, a name which, like the corre-
sponding ‘‘ Theodore” given to males, and Dieudonne
in French, signifies God’s gift. About the year 1798
he accepted a call from a church recently established

to September, 1788. 4. In confirmation of these evidences, there is direct
and positive proof from a diary which Alexander kept while in Glasgow. It
begins in these words: “I, Alexander Campbell, in the twentieth year of my
age, being born on the 12th of September, 1788, do commence a regular
diary from the Ist of January, 1809, and intend prosecuting it from this time
forward, at least for some time, Deo volente. Glasgow.” Now, admitting that
the family records were lost in the shipwreck which had occurred but a few
weeks previous, it is not likely that he would so soon have forgotten the year
of his birth, especially so near majority—a period which young men are wont
to mark with accuracy. Besides, his mother and brothers and sisters were
all with him, and he had all the means necessary for exact information, had
he felt any doubt on the subject. He entered it down carefully, probably
because the records had been lost, and the slight error he makes in using the
ordinal instead of the cardinal number, only serves to make the case stronger.
He says, “in the twentieth year of my age,” when he was in fact in his
twenty-first. He had been twenty on the 12th of the preceding September,
and did not, at the moment, notice that he had passed into his twenty-first.
To say that he had been born in 1786 is to suppose that he had come of age
more than a year before in Ireland, without knowing anything at all about it,
and with the family records before him ; which is an absurd supposition. From
these and various other proofs which might be adduced, there can remain no
doubt that he was born in September, 1788, the date which he himself en
tered down in his own family Bible at Bethany. In this, the following are
the entries with respect to his father’s family: Thomas Campbell, born in
county Dewn, in 1763; Jane, wife of Thomas Campbell, died at Jane Mc-
Keever's, aged seventy-two; Alexander Campbell, born at Ballymena, Sep-
tember, 1788; Dorothea, born July 27, 1793; Nancy, September 18, 1795 ;
Jane, June 18, 1800; Thomas, May 1, 1802; Archibald, April 4, 1804,
Alicia, April, 1806.
ge

30 MEMOIRS OF ALEXANDER CAMPBELL.

at Ahorey, four miles from the city of Armagh, to
become its pastor, and accordingly removed to a farm
near Rich-Hill, which is about ten miles from the
flourishing town of Newry. This region is one of the
most beautiful portions of Ireland. The soil is rich,
the farms are highly improved, and the roads are ex-
cellent, though the face of the country is much more
broken and diversified than in county Antrim. It is
said that William the Third, upon reaching the neigh-
borhood of Belfast, was greatly pleased with the appear-
ance of Ireland; but that when he had advanced to
Newry, on his way to the Boyne, he was so delighted
with the fertility of this region, with the rich green of
the earth, with the beauty of the scenery, and with the
bays and rivers so admirably suited to commerce, that
he exclaimed to his officers: ‘‘ This is indeed a country
worth fighting for!” The country about Rich-Hill,
where Thomas Campbell now settled, is particularly
admired. From a high hill near his farm a magnifi-
cent prospect presents itself, extending over several
counties, and embracing landscapes of the most varied
and picturesque character, the beauty of which is en-
hanced by a distinct view of the waters of Lough
Neagh,* which, toward the north, exhibit their silvery
brightness in the distance.

It was in this charming region that Thomas Camp-
bell now fixed his abode, and was, in due time, with
the usual solemnities, ordained as the pastor of the

* This lough is the largest body of fresh water in Europe, except the Lake
of Geneva and one or two of lesser note in Russia, being twenty-two miles
long and seven or eight miles wide. A canal, constructed for the first nine
miles in the bed of the river Bann, passes from its southern extremity to
Newry, and thence to the sea, an entire distance of twenty-four miles. The
waters of the lough are celebrated for their power of petrifying wood and
other organic substances placed in its waters or buried near its shores.

YOUTHFUL PURSUITS. 3)

congregation. It was here, also, that the youthful days
of Alexander were chiefly spent. For some time he
was continued at an elementary school in Market Hill,
where he boarded in the family of a Mr. Gillis, mer-
chant of that place. He spent also some two or three
years of his boyhood at school in the town of Newry,
where his uncles, Archibald and Enos, had opened an
academy. Upon his return home, his father endeavored
to superintend and continue his education. He found
him, however, so exceedingly devoted to sport and
physical exercise that it was difficult to fix his attention
upon books. This uncommon activity of disposition
seems at this time to have been his most striking trait.
There was in his constitution no tendency to precocious
mental development, nor did his peculiar intellectual
powers begin to manifest themselves strikingly until he
had nearly attained his growth. His extreme fondness
for sport rendered him so averse to the confinement re-
quired in order to acquire learning, that study became
to him a drudgery, and the tasks with which his over-
anxious father constantly supplied him became dull
and wearisome. About his ninth year, the French lan-
guage was added to his other studies, but in this he
appears not to have made a very satisfactory progress,
if we may judge from the following anecdote, which he
himself, in later life, used to relate amongst his friends
with great glee: Having gone out on a warm day to
con over his French lesson in ‘The Adventures of
Telemachus,” under the shade of a tree, he finally
dropped asleep. A cow that was grazing near ap-
proached, and seeing the book lying on the grass, seized
it, and, before he was sufficiently awake to prevent,
actually devoured it. Upon making report of the loss,
his father gave him a castigation for his carelessness,

32 MEMOIRS OF ALEXANDER CAMPBELL.

and enforced it by telling him that ‘the cow had got
more French in her stomach than he had in his head,”
a fact which, of course, he could not deny. Certain it
was, at least, that this was the /as¢ of the Adventures
of Telemachus!

On account of his great disinclination to confinement,
his father at length concluded to put him to work on
the farm along with the laborers, in order to subdue
his love of sport, and, as he said, ‘to break him in to
his books.” He seems to have found field-labor much
more congenial, and to have worked hard for several
years, until he had become a stout lad, full of health
and vigor. At this time his intellectual nature began
to assert its claims. He manifested a love for reading
and less inclination to outdoor-exercise ; and, with his
father’s approbation, betook himself to his studies again,
filled with an ardent desire for literary distinction, and
determined, as he said, to be ‘‘one of the best scholars
in the kingdom.”

There can be no doubt that the course pursued by his
father in this case was extremely wise. As the plant
at a certain period, after seeming repose, rapidly throws
up its flower-stalk, whose unfolding buds demand its
entire resources, so there is a time in youth when the
rapid development of the body demands, and seems to
monopolize, all the energies and resources of the brain
and nervous system. Nature seems, at this time, to
impel to bodily activity, in order to assist in this neces-
sary development and expansion of the muscular sys-
tem and of the framework of the body, and to deny,
for a time, to the brain the capacity for much intel-
lectual labor. It is hard for boys, in this transition
state, to fix their attention upon study, or to pursue any
train of connected thought, or take pleasure in saber

MENTAL ACTIVITY. 33

learning. The memory perhaps suffers less eclipse
than any of the other powers of mind, but even this is
sluggish ; and if this or any other faculty be now artifi-
cially forced to exertion, most serious evils are likely to
arise, not only in regard to the proper growth and vigor
of the body, but to the constitution of the mind itself.
It is hence important that parents should allow their
children, at this period, to occupy themselves in such
labors as tend to unfold and invigorate the bodily
powers, and defer intellectual toil until the proper period
shall be indicated. It was unquestionably largely due
to this prudent foresight on the part of Thomas Camp-
bell that his son Alexander owed his almost uninter-
rupted future mental and bodily vigor.

He now began to display a very active mind, an
eager thirst for knowledge, and a remarkably ready
and retentive memory. On one occasion he is said to
have committed to memory sixty lines of blank verse in
fifty-two minutes, so that he could repeat them without
missing a word. He was, from this time forward, ac-
customed to memorize, frequently, select extracts from
the best authors. as well in compliance with his father’s
wishes as from his own appreciation of their merit, so
that his mind became stored with the finer passages of
the British poets, which he was enabled to retain
through life. He was extremely fond of reading, and
became gradually quite conversant with many of the
standard English authors, especially with such as were
of a moral, philosophical or religious cast. As he
advanced in age, he learned greatly to admire the cha-
racter and the works of Locke, whose ‘‘ Letters on
Toleration” seem to have made a lasting impression
upon him, and to have fixed his ideas of religious and
of civil liberty. The ‘‘Essay on the Human Under-

voL 1.—C

34 MEMOIRS OF ALEXANDER CAMPBELL.

standing” he appears to have thoroughly studied under
the direction of his father, who was earnestly desirous
that his son should make all possible advancement and
preparation, trusting that he would be able, after some
time, to send him to the University. Hence he labored
to perfect his son’s knowledge of the preliminary Eng-
lish branches, to instruct him in Latin and Greek,
and, as time wore on, even to anticipate in part the
usual college course.

Although thus diligently engaged, under his father’s
guidance, in literary and grave pursuits, it is not to be
supposed that Alexander’s natural disposition was so
much altered as to render him either very serious or
very sedentary. On the contrary, his naturally active
and lively temperament, full of vivacity and sportive-
ness, still demanded a sufficient amount of physical
exercise, and he still delighted to engage occasionally
in the games and amusements of youth. Having an
athletic frame, and a hand unusually large for his
years, he soon made himself noted among his com-
panions for the large size of his snow-balls and the
force with which they were hurled. For the same
reasons he was expert in sowing grain, and loved to
practise the art with the neighboring farmers at the
proper seasons. He was extremely fond also of fre-
quenting the streams for the purposes of fishing and of
bathing, and became, by dint of practice, an excellent
swimmer. But his greatest delight was to traverse the
fields in search of game, to capture birds with nets, or
with dog and gun to rouse them from their secret
coverts.* His indulgent parents freely sanctioned such

* He was so fascinated with the sport of gunning, and his ammunition was
at times so scanty, that he once conceived the idea of manufacturing gun-
powder for himself. Having found out its composition and obtained the

FAMILY TRAINING, 35

recreations at proper times, believing them conducive.
if not absolutely necessary, to health and vigor.
While carefully superintending the literary education
of his son, Thomas Campbell was by no means negli-
gent of his religious training. It was made an essential
part of his ministerial duty, as it was no less the dictate
of his parental affection, to bring up his children ‘‘in
the nurture and instruction of the Lord,’’ in order that
his family might be a pattern to others. To this end, it
was prescribed by the Synod that the minister ‘‘should
worship God in his family by singing, reading and
prayer, morning and evening ; that he should catechise
and instruct them at least once a week in religion ;
endeavoring to cause every member to pray in secret
morning and evening ; and that he should remember
the Lord’s day to keep it holy, and should himself
maintain a conversation becoming the gospel.’’ Of all
these obligations Thomas Campbell was carefully ob-
servant, and in all his regulations and efforts for the
improvement and welfare of his family he was earn-
estly and ably seconded by the estimable woman he
had married. Like her ancestors, she had very de-
cided religious convictions, and gladly co-operated
with her husband in the moral and religious instruction
of the family. It was their rule that every member
should memorize, during each day, some portion of the
Bible, to be recited at evening worship. Long pas-
sages were often thus recited, but if only a single verse
was correctly repeated by the smaller children, it was
received with encouraging approbation. Attention was

ingredients, he set to work with his experiments; and finally, while drying
the mass he had formed, succeeded in producing an explosion, from which
he narrowly escaped personal injury, and which, of course, brought his
manufacturing operations to an abrupt conclusion.

36 MEMOIRS OF ALEXANDER CAMPBELL

usually called to the important facts or truths presented
in each recitation, questions were asked in regard to
them, and appropriate remarks briefly offered. Finally,
the Scriptures repeated during the week were again
rehearsed on the evening of the Lord’s day. This
sacred day also was faithfully observed. Every mem-
ber of the household was expected to go to meeting,
and it was understood that each one was to give, upon
returning home, an account not only of the text, but of
the discourse itself, embracing its leading points. This
was designed to secure, on the part of the young espe-
cially, a proper attentzon to the services of public wor-
ship, so that the church might not be a place tor the
observance of cold and lifeless forms, but in reality a
house of prayer and of true religious edification. In
carrying out these regulations,.as in all his family dis-
cipline, and indeed the whole conduct of life, Mr.
Campbell was most punctual and methodical. He was
by no means exacting, but made his appeal, as far as
possible, to the heart and conscience, showing the most
affectionate interest in the welfare of all the members
of his household. When called away, as he frequently
was, to assist other ministers at a distance, his pious
wife constantly labored to keep up the regular order of
religious worship and instruction in the family.

It was under such influences in the domestic circle
that Alexander Campbell passed his early years; and
it cannot be doubted that they had a most important
bearing on his future life. To this fact he himself bore
testimony in his declining years, and, long after the
death of his mother, paid to her memory the following
tribute of affectionate remembrance: “ Having a pecu-
liarly ready and retentive memory, she treasured up
the Scriptures in early life, and could quote and apply

MATERNAL INFLUENCE. 37

them with great fluency and pertinency from childhood
to old age. She, indeed, also possessed a mental inde-
pendence which I have rarely seen equaled, and cer-
tainly never surpassed, by any woman of my acquaint-
ance. Greatly devoted to her children, and especially
to their proper training for public usefulness, and fo
their own individual and social enjoyment, she was
indefatigable in her labors of love, and in her attention
to their physical, intellectual, moral and religious
training and development. * Md d : 4
She made a nearer approximation to the acknow-
ledged beau ideal of a Christian mother than any one
of her sex with whom I have had the pleasure of form-
ing a special acquaintance. I can but gratefully add,
that to my mother, as well as to my father, I am in-
debted for having memorized in early life almost all
the writings of King Solomon—his Proverbs, his Eccle-
siastes—and many of the Psalms of his father David.
They have not only been written on the tablet of my
memory, but incorporated with my modes of thinking
and speaking.”

While the character of Alexander Campbell was thus,
in early life, moulded in a large degree by the family
training to which he was subjected, an important forma-
tive influence was also exerted by various other circum-
stances which deserve to be considered. Among these,
his father’s personal character and example, his reli-
gious views and his public ministerial life, may be par-
ticularly mentioned. This excellent man, though pos-
sessed of all the gravity and thoughtfulness becoming
his position, was eminently social in his disposition.
having much of that genial warmth of temperament so
common in the Irish people, and along with it a ready
flow of ideas, which rerdered his conversation and his

4

38 MEMOIRS OF ALEXANDER CAMPBELL.

company very agreeable. There was nothing in his
deportment forbidding or austere. He preferred, in-
deed, serious and religious topics of discourse, and
corstantly contrived to lead the conversation in that
direction; and though he seemed to enjoy an occasional
polemical discussion with his friends, his favorite themes
were the completeness of Christ’s salvation and the
infinite goodness of God. Nevertheless, he manifested
great interest in the secular concerns of his parishioners,
and sympathized with them in their cares and labors.
He had withal an excellent relish for genuine humor,
and was himself not unskilled in the use of jocular
pleasantry, with which he sometimes sought to enliven
conversation. In his manners he was extremely cour-
teous and refined, blending a perfect self-possession
with an easy and graceful affability, and having about
him a peculiar attractiveness and dignity which secured
the respect of all who approached him.

It is the unanimous testimony of those who were
familiar with his labors that, as a pastor, no one could
be more faithful or diligent. He was himself ‘a pat-
tern of good works;” ‘hospitable, sober, just, holy,
temperate,” visiting and ministering to the sick and
afflicted, and rendering assistance to the poor—duties to
which Mrs. Campbell was also particularly devoted.
He sought to introduce into all the families of the con-
gregation the same course of regular scriptural instruc:
tion and worship which he pursued in his own house-
hold. In addition to his ordinary visits, he made a
parochial tour regularly twice a year, in company with
one or two of the ruling elders, inquiring into the state
of religion in every family ; catechising the children;
examining the older members upon their Bible-read-

REVERENCE FOR THE BIBLE. $9

ings; praying with them, and giving such admonitions -
and exhortations as seemed appropriate.

In the character of Thomas Campbell there was no
one feature more strongly marked than his exceeding
reverence for the Bible. This seems to have made a
profound impression upon the mind of his son Alex-
ander, even in his boyhood; for he relates that, when
entering his father’s study, in which he had a large and
well-assorted library, he was wont to wonder on seeing,
with a very few exceptions, only 47s Bible and Con-
cordance on the table, with a simple outfit of pen, ink
and paper. ‘‘ Whether,” he adds, ‘‘he had read all these
volumes and cared nothing more for them, or whether
he regarded them as wholly useless, I presumed not to
inquire and dared not to decide.” Fettered as he was
by his theology, he was thus accustomed to consult the
Bible itself, and to bring his mind into direct communion
with its teachings. The bonds of doctrinal and eccle-
siastical authority were, doubtless, by this means, to
some extent, insensibly relaxed; but he remained con-
scientiously attached to Presbyterianism, as the sim-
plest and most orthodox form of Christianity. He had,
under its banner, taken into one hand the Gospel
trumpet, and into the other the lamp of Divine truth,
which, however, was enclosed within the earthen pitcher
of scholastic theology. The time had not yet come
when this pitcher should be broken and the light be
displayed abroad. Many hours of darkness were yet
to pass, and many trials to be encountered, before,
under the guidance of Providence, he was to give the
signal for an important religious reformation, based on
the Bible alone. It is worthy of record, however, that
he had at this time learned to prize the sacred volume
so far above all human compositions, and recognized so

40 MEMOIRS OF ALEXANDER CAMPBELL.

fully its supreme authority, as to be extremely jealous
of any departure from its exact expressions. Hence it
was, that when he found, after some time, the children
of the congregation confounding, in their answers, the
language of the catechism with that of Scripture, he
began to dispense with the catechism, fearing lest they
should assign to the latter a degree of authority equal
to that of the Bible.

As a preacher, Thomas Campbell was popular with
the Seceder denomination. He possessed fine didactic
talents, and was much given to generalizing his sub-
jects, so as to refer many particulars to a single head
or principle. He was brief and accurate in defining
terms, and skilled in making a complete and exhaustive
division of his theme. The protracted services of pub-
lic worship among the Seceders naturally led to a habit
of frequent and sometimes tedious recapitulation on the
part of their ministers; but Mr. Campbell’s sermons,
while sufficiently doctrinal and elaborate to suit the
taste of the times, were enlivened by many apt though
homely illustrations, and he was able, by pointed re-
marks and occasional changes of manner, to keep the
attention of his audience constantly engaged. At the
same time, the evident and heartfelt earnestness with
which he spoke, and his own personal piety, gave
weight and authority to his teachings.

In his intercourse with religious society he manifested
the utmost kindness and charity for those who differed
with him in their views, often bewailing the unhappy
divisions that existed, and striving to promote, as far as
practicable, Christian union and peace. He was care-
ful to give cause of offence to no one, to speak evil of
no one, and was prompt to repress in others any ap-
proach to detraction or tale-bearing. In regard to the

POLITICAL ISOLATION. 4!

theme of conversation, indeed, as well as to all other
matters, the inquiry with him was ever, ‘ What will it
profit?” and nothing could receive his sanction that did
not at least promise to be of practical utility.

From politics he kept entirely aloof, a position at that
time extremely difficult; for his ministry in Ireland
extended through all the years of those civil commo-
tions which issued in the rebellion of 1798, and the
attempt of Emmet and others in 1803. The society of
Orangemen was first formed in 1795 in county Ar-
magh, and seemed to have for its object to drive by
threats and nocturnal outrages the entire Catholic peas-
antry from the country. Great alarm seized upon this
unprotected class, who could obtain no redress from the
magistrates. Many of them were compelled to abandon
their cabins and their all, and seek refuge in the fields,
and the utmost consternation was excited throughout
the country by threats and exaggerated reports. Vari-
ous other parties of contending rioters, as the ‘‘ Defend-
ers,” the ‘‘Peep-o’'day Boys,” &c., disturbed different
parts of the province of Ulster. Numbers went about
in the night searching houses for arms. This becom-
ing generally known, the houses were opened upon the
first summons, and this easy mode of admittance was
taken advantage of by common robbers, who plundered
the people of their property.

In the midst of these troubles, and chiefly through
the agency of Theobald Wolfe Tone, a Protestant and
lawyer in Dublin, a remarkable secret association,
called the ‘‘United Irishmen,” was formed, having for
its object to erect Ireland into a separate and independ-
ent republic. By an ingenious ascending scale of rep-
resentation from decenaries and hundreds, to baronies,
to provinces, and thence to the whole kingdom, such a

49

42 MEMOIRS OF ALEXANDER CAMPBELL.

combination was formed, and such a force prepared, as
had never before, in modern times, been accumulated
in the face of an existing government. Each member
was bound by the sanctity of a solemn oath, and the
mysterious workings of the association produced an
effect more marked and general than any of those
secret tribunals which, for a time, kept a portion of
Germany in awe. The Catholics united with it to
obtain protection against the Orangemen and a redress
of grievances, and the Presbyterians because they
were earnestly desirous of effecting a reform in Parlia-
ment and securing equal representation and equal
taxation. These political objects, however, as well as
others, soon became perverted to insurrectionary pur-
poses.

The greater portion of the Presbyterians became con-
nected with this secret organization, and constituted,
indeed, its chief moral strength, owing to their supe-
riority in intelligence and social position. In the six
northern counties they formed, in fact, a very large part
of the population, and it may readily be conceived that
Mr. Campbell’s utter refusal to take any part in the
movement, and his conscientious opposition to secret
associations, were well calculated at a period of such
excitement and party spirit to bring him into disfavor
with his people. On one occasion, amidst the heated
discussion of these subjects, he was requested to deliver
a discourse upon the lawfulness of oaths and of secret
societies. Having consented to do so, he presented so
candidly and earnestly his views in condemnation of
them that a large portion of the audience became ex-
cited and exasperated. At this crisis, however, a pro-
minent member, fearing lest he should be insulted,
courteously took him by the arm and conducted him

WISDOM JUSTIFIED. 43

safely through the crowd. Such was his character for
piety, and such the guardianship of Divine Providence,
that, through all the existing troubles, he remained
entirely unmolested, retaining the confidence of the
community, and in a marked degree securing the
esteem of the Governor, Lord Gosford, who had him-
self labored to check the persecution of the Catholics,
and who became so impressed with the propriety of
Mr. Campbell’s course, and with the excellence of his
character, that he importuned him to become the tutor
of his family, with a large salary and an elegant resi-
dence on his estate. This offer, however, he declined,
fearing lest his children should be ensnared and fasci-
nated by the fashions and customs of the nobility, and
preferring, on this account, his comparative poverty
and his humble ministerial life.

There is no doubt that Mr. Campbell’s complete isola-
tion from all political agitation, and his entire devotion
to the interests of religion, had a most beneficial influ-
ence. The Presbyterians who had become enlisted as
‘ United Irishmen” began themselves to fear, from the
great numerical preponderance of the Catholics in the
island, and from certain intimations they received—
among which may be mentioned the dying declarations
of Dickey, a rebei leader executed at Belfast—that if the
rebellion should even prove successful, they would as a
minority be unable to obtain the liberty and toleration
they desired. Hence it was that when the Catholics
in Wicklow and Wexford, on the eastern coast, looking
for immediate aid from France, were precipitated into
insurrection, committing the most shocking barbarities
in retaliation for their injuries, the United Irishmen of
Ulster, reckoned at 150,000, and organized for rebel-
lion, remained quiet, with the exception of some insig

44 MEMOIRS OF ALEXANDER CAMPBELL.

nificant risings, which were quelled in a few days. It
was at this period of excitement and military violence
that Mr. Campbell was one day preaching to a congre-
gation, when the house was suddenly surrounded by a
troop of Welsh horse, notorious for their severities and
outrages upon those they conceived to be rebels. The
captain, conceiving that in this remote place he had
come upon a meeting of rebels, dismounted and in a
threatening manner marched into the church. It was
a moment of awful suspense. The audience were
panic-stricken, expecting every moment to be subjectec
to the fury of the soldiers. Just at this crisis, as the
captain stalked up the aisle, casting fierce glances upor
all sides, a venerable elder sitting near Mr. Campbel
called to him solemnly, ‘‘ Pray, ser!” Whereupon, i
response to the call, and in a deep, unfaltering voice
he began in the language of the forty-sixth Psalm
“« Thou, O God, art our refuge and strength, a very pre-
sent help in trouble. Therefore will not we fear
though the earth be removed and though the mountains
be carried into the midst of the sea.” No sooner was
the first verse uttered than the captain paused, and
apparently impressed, bent his head, listened to the
close, then bowed, and retracing his steps, mounted his
horse and dashed away with the entire troop.

Another incident, which tends to show Mr. Camp-
bell’s entire trust in God and submission to his dispen-
sations, occurred some time after his removal to Ahorey
He was just about to enter the meeting-house on the
Lord’s day to attend to the public services, when <
messenger arrived in haste from Newry, to inform hin
that his youngest brother, Enos, who was greatly be-
loved, had during the night lost his life by a fall inte
an open excavation in one of the streets. Humbly

SECRET ASSOCIATIONS. 45

resigning himself to the Divine will, he passed into the
church and proceeded with the duties of the day,
giving to the sympathizing audience no evidence of his
emotions, except in the deeper solemnity of his prayer
and the pathetic earnestness of his sermon. For one
of feelings so tender, it was no small trial thus to calm
all perturbation of mind, and, in view of his ministeria]
office, to rise superior to earthly affections. Unlike
Aaron, who under sudden affliction was unable to
fulfill the duties of his station, Mr. Campbell neglected
no part of the usual services; but when these were
fully completed, he immediately set out for Newry,
where he found universal mourning and his father
grieving as David over Absalom, and hardly to be
comforted He was already eighty-five, and survived
the death of his son Enos only three years. Such con-
stant manifestations of unshaken trust and of exem-
plary and consistent piety on the part of Thomas
Campbell did not fail to fill the mind of his son Alex-
ander with the utmost reverence for him. Nor was he,
in common with the entire community, less impressed
with his father’s wisdom in opposing political agitation
and gecret societies, when the unhappy results of the
rebellion vindicated the correctness of his principles.
In regard to secret associations, Alexander fully adopted
his father’s views, and continued through life to oppose
everything of this nature, as inconsistent with the Chris-

tian profession.

CH ACP ete eet re:

Thomas Campbell—Opens an Academy in Rich-Hill—Alexander as Assist
ant—Religious awakening—Theological stadies.

HILST Thomas Campbell was thus, amidst civil
commotions, devoting himself to the care of his
congregation and to the education of his children, his
family continued to increase. Soon after his removal
to Ahorey, a daughter, Nancy, was born; and about
twenty months afterward, June 25, 1800, another,
named Jane. To these were added subsequently a son,
who was called Thomas, and in process of time an-
other son, named Archibald. Finding his expenses
greatly augmented, and the farm he had leased un-
profitable, as he had but little knowledge of farming,
and his attention was almost entirely engrossed by
higher matters, it became necessary for him to adopt
some other method of improving his circumstances and

making up the deficiencies of his ministerial salary.*
It was his earnest wish that his son Alexander should

* The salaries of Seceder preachers were usually from thirty to fifty
pounds, but in some cases so scanty that the Regium Donum became
almost the entire source of support for the ministers. This tund originated in
the act of that wise and just sovereign, William the Third, who, on his visit
to Ireland, in June, 1690, authorized the Collector of Customs at Belfast tc
pay every year twelve hundred pounds into the hands of some of the princi-
pal dissenting ministers of Down and Antrim, who were to be trustees for
their brethren. This fund which was afterward increased, when distributed
among the ministers of Ulster, yielded to each some fifty or sixty pounds
annually.

46

SCHOOL IN RICH-HILL. 47

be well educated, and his sincere hope that he would
be led to devote himself to the ministry of the Gospel.
Finding that, with all his sportiveness, he possessed a
marked conscientiousness and a sincere reverence for
Divine things, he was the more encouraged in this fond
hope, especially when he observed in him, as he grew
older, evidences of increasing seriousness. His own
time being already considerably occupied in teaching
his family, he concluded it would be most advantageous
to open a public academy, in which his own children
might be pupils; and as Alexander, now .n his seven-
teenth year, had by this time become quite proficient in
the ordinary branches, he thought he would be compe-
tent to act as assistant. These matters being conse-
quently arranged, and a suitable house procured, the
whole family removed to the town of Rich-Hill, two
miles distant.

This town is situated upon a very high but fertile
hill, and commands on all sides charming and extensive
prospects. Upon the broad summit there is a neat
public square, around which, upon three sides, the
houses of the village are built. Upon the remaining
or north-eastern side of the square, appears, surrounded
by beautiful shrubbery, an ancient and capacious man-
sion, at that time the residence of the Hon. William
Richardson, M. P., and lord of the manor. These
beautiful grounds are separated from the public square
vy an elegant iron railing, before which at a little dis-
tance stand some magnificent trees. On the opposite
side of the square, at the corner, Mr. Campbell had
found a plain two-story house, which served as a resi-
dence for his family, and also afforded room for the
academy. His character and his ability as a teacher
being well known, he soon had a flourishing school

MEMOIRS OF ALEXANDER CAMPBELL.

which brought him an income approaching two hundred
pounds per annum, and was regarded as an important
benefit to the town and its neighborhood. To carry on
such a school, in connection with his usual pastoral
labors, was, indeed, an undertaking of no small magni-
tude; but his son Alexander entered into the work with
so much spirit and success that he proved a most valu-
able assistant, while with unflagging energy he con-
trived to pursue, as usual, his own special course of
studies under his father’s guidance.

While thus engaged, his growing years and the cir-
cumstances of his position as a teacher gave to him a
more manly character; and, though still full of sportive-
ness when with his youthful friends, he was observed
to be much more thoughtful upon religious subjects and
to have a deeper religious feeling. These indications
were extremely gratifying to his father, who did not
fail to urge upon him, with affectionate solicitude, the
importance of his becoming a communicant and mern-
ber of the church. As he had an excellent knowledge
of the Scriptures, and as the chief points in the divine
plan of salvation had been long familiar to him, he, in
the course of his meditations, became awakened to a
livelier consciousness of their importance, and began to
feel an unwonted personal and individual interest in
them. As his convictions deepened, he underwent
much conflict of mind, and experienced great concern
in regard to his own salvation, so that he lost for a time
his usual vivacity, and sought, in lonely walks in fields
and by prayer in secluded spots, to obtain such evi-
dences of Divine acceptance as his pious acquaintances
were accustomed to consider requisite; it being uni-
versally held by the Seceders that ‘‘an assured persua-
sion of the truth of God’s promise in the Gospel, with

RELIGIOUS AWAKENING. 49

respect to one’s self in particular, is implied in the very
nature of saving faith.” Of this particular period in
his religious history he himself gave, many years
afterward, the following account: ‘‘From the time
that I could read the Scriptures, I became convinced
that Jesus was the Son of God. I was also fully per-
suaded that I was a sinner, and must obtain pardon
through the merits of Christ or be lost for ever. This
caused me great distress of soul, and I had much exer-
cise of mind under the awakenings of a guilty con-
science. Finally, after many strugglings, I was enabled
to put my trust in the Saviour, and to feel my reliance
on him as the only Saviour of sinners. From the
moment I was able to feel this reliance on the Lord
Jesus Christ, I obtained and enjoyed peace of mind.
It never entered into my head to investigate the subject
of baptism or the doctrines of the creed.”

Shortly after this he was received as a regular com-
municant in the church at Ahorey, and being aware of
his father’s wish that he should devote himself to the
ministry, though he had not as yet fully made up his
own mind upon this subject, he began to bestow a con-
siderable portion of his attention upon theological stud-
ies, and particularly ecclesiastical history. While thus
engaged, he was filled with wonder at the strange for-
tunes of Christianity, and at the numerous divisions o1
parties in religious society. He found the Catholics,
numerous in his own country, for the most part an
ignorant, priest-ridden, superstitious people, crushed,
as it were, to the earth, as well by their own voluntary
submission to an unrestricted spiritual despotism, as by
the pressure of the social and political burdens resting
upon them, and which were esteemed by the Protestant
and Anglo-Saxon part of the population as necessary

voL. 1.—D 5

5o MEMOIRS OF ALEXANDER CAMPBELL.

safeguards against the repetition of such abuses of power
as had occurred during the rule of James the Second and
his deputy, Tyrconnel. The young student, in contem-
plating the whole system of Romanism in its supersti-
tions, its ceremonies, its spirit and its practical effects,
conceived for it the utmost abhorrence—a feeling which
remained with him through life. On the other hand,
the lordly and aristocratic Episcopalians, who looked
down upon the dissenters, and seemed, with some ex-
ceptions, to have but little piety, and to be fond of en-
joying the pleasures, fashions and follies of the world,
were, notwithstanding their Protestantism, scarcely less
disliked as a religious party. It was, however, when
he came to consider the history of the Presbyterian
Church, with its numerous divisions, in one of which he
was himself a member, that. he was enabled to form a
clearer conception of the power and prevalency of that
party spirit which it became afterward the labor of his
life to oppose and overthrow. As his relations to some
of these divisions were important, it seems necessary
here to take a brief glance at certain points in their
history.

The martyrdom at St. Andrew’s on 29th of February,
1528, of the youthful friend of Luther and Melancthon,
the devoted Patrick Hamilton, who first introduced the
Lutheran Reformation into Scotland, followed, in 1545,
by that of Wishart, and, in the following year, the
assassination of Cardinal Beatoun. were amung the
earliest of those scenes of violence which marked the
progress of the Reformed doctrine, until it was at length,
about the year 1560, firmly established through the
influence and labors of the intrepid Knox. No sooner,
however, had this triumph been attained, than a pro-
tracted and almost equally fierce struggle commenced

ABSOLUTISM OF STATE RELIGIONS. 51

between the two forms of Protestantism itself—the Pres-
byterian and the Episcopal. James the First and his suc-
cessors, the first and second Charles, disregarding the
fact that the Scottish people were strongly attached to
that form of the Reformation which had been first set
up among them, and that the nation had, as was
pleaded in their public memorials, ‘‘reformed from
Popery by presbyters,” endeavored repeatedly to impose
upon them, in whole or in part, the system of English
Episcopacy or Prelacy. For a brief period, during the
civil wars with Charles the First, Presbyterianism was
predominant ; but it was not until the accession of William
the Third that the Scottish Estates or Parliament, in
1690, secured the permanent abolition of Prelacy, by
placing a clause to this effect in the ‘‘Claim of Right”
submitted to that monarch as the terms of Scottish
allegiance.

When Presbyterianism had thus attained the suprem-
acy it so long had sought, it began, in a short time, to
furnish a fresh illustration of the fact that all established
national religions, whether Greek or Mohammedan,
Papal or Protestant, have in them the essence of Popery
—the principle of absolutism. Conscious of power, and
confident in the possession of glebe and manse, the
Parliament as well as the General Assembly managed
affairs in so arbitrary a spirit that many, even of their
own party, became disaffected, and the minds of a
large portion of the community were alienate. from the
ecclesiastical establishment. Oaths of office and of
abjuration were required, which were thought to abridge
Christian liberty, and acts were passed which seemed
to many to set aside the national covenant* which they

* This famous covenant was entered into by the greater part of the
Scottish people in 1560, and engaged its subscribers, by oath, to maintain

52 MEMOIRS OF ALEXANDER CAMPBELL.

regarded as the true constitution of the empire, and for
which the forefathers of many of those now connected
with the National Church had formerly bravely fought
under the name of Covenanters, and for adhering to
which they had undergone the most cruel persecutions.
A considerable number, indeed, of those stern, uncom-
promising Presbyterians, who strenuously adhered to the
covenant, had refused to consent to the settlement made
by King William, or to admit in anywise the right of
civil rulers to meddle in religious matters. These were
termed Society-men, as, being without a ministry for
some time, they formed themselves into societies. They
were also termed Cameronians, Mountain-men, Cove-
nanters, &c. After some years a Mr. John McMillan,
a minister in the National Church, united with them, for
which act he was deposed by the General Assembly.
He continued afterward, however, to labor among the
Covenanters, who increased in number, and formed con-
gregations in various parts of Scotland, as well as in the
north of Ireland. From the worthy pastor who had
thus, first after the revolution, gathered the scattered
flock into the fold of Churchdom, they were sometimes
called McMillanites, but the title they themselves adopt

their religion free from all innovations. After having been at various periods
again and again subscribed, and with unusual unanimity and zeal in 1638, it
was afterward, during the civil war with Charles the First, presented to the
English Parliament by the then dominant Presbyterian party in Scotland,
who insisted on its being signed by the English Parliament as a preliminary
to the granting of assistance by Scotland. This was finally acceded to, after
some modification in the terms of the covenant, in order to satisfy the Inde-
pendents, who, under the leadership of Vane and Cromwell, were then rising
into power ; and it was accordingly, on 25th September, 1643, signed by the
members of both Houses, and also by the members of the Assembly of
Westminster Divines, then sitting in London. From this time the natianal
covenant of Scotland was known as “The Solemn League and Covenant” of
the three kingdoms.

ORIGIN OF THE SECESSION. 53

is that of ‘‘ Reformed Presbyterians.” They have, how-
ever, become nearly extinct, having in 1819 only
sixteen small congregations in Scotland, six in Ire-
land, and nine in the United States, according to Black-
wood.

The National Church, meanwhile continuing its un-
popular proceedings, attempted at length, in 1712 and
subsequently, to enforce the existing law of patronage,
so as to deprive congregations of the privilege of
choosing their pastors. It having been settled by the
early Reformers, and inserted in the first Book of Disci-
pline, that ‘no minister should be intruded upon any
particular kirk without their consent,” this course, and
the violent scenes to which it gave rise, naturally occa-
sioned great dissatisfaction amongst pious and consci-
entious members. Remonstrances and arguments, on
the part of several eminent ministers, having been re-
peatedly presented, with no other effect than to provoke
new acts of oppression, four of the ministers, with
Alexander Erskine at their head, formally seceded from
the prevailing party in the Establishment in the year
1733, and, forming themselves into a Presbytery under
the designation of the Associate Presbytery, became
the nucleus of a new party called Seceders. They
were soon joined by two other ministers, Ralph Erskine
and Thomas Mair, and rapidly increased, chiefly by
defections from the National Church, until in a short
time they numbered more than forty congregations.
As there were many Presbyterians in the north of Ire-
land, and the division extended to them likewise, an
application from Lisburn for ministerial aid was sent
over to Scotland as early as 1736. It was not, how-
ever, until 1742 that the Synod was able to comply

with the request, when Mr. Gavin Beugo was sent as a
6

54 MEMOIRS OF ALEXANDER CAMPBELL.

missionary, through whose labors, and those of others,
a number of churches were formed in Ireland.

This secession was the first great schism in the
Church of Scotland. Soon after its occurrence, how-
ever, and for similar reasons, Thomas Boston, author
of «The Fourfold State,” separated from the National
Church, and, uniting with Messrs. Gillespie and Collier,
constituted a distinct party and Presbytery, called the
‘¢Presbytery of Relief,” professedly organized ‘‘ for the
relief of Christians oppressed in their Christian privi-
leges,” especially in reference to the violent induction
of ministers into parishes. This party differed scarcely
at all from the Seceders, except in being more liberal
in their views in regard to communion. They increased
rapidly, and have since constituted a very respectable
body of dissenters. i

The ‘‘Associate? or Secession Church, previously
mentioned, continued in a prosperous condition until
1747, when it became divided into two parties, upon
the question whether certain oaths required by the
burgesses of towns, binding them to support ‘‘the re-
ligion presently professed within the realm,” did not
sanction the very abuses in the National Church against
which the seceders had constantly protested. Both
divisions of the Synod claimed to be the true Church,
but those who considered the oath unlawful came to be
called Ant:-Burghers, the other party being termed
Burghers. This division spread at once through the
churches in Scotland and Ireland, and the controversy
was maintained with considerable bitterness for many
years.

These two parties of seceders continued for more
than half a century to maintain each its separate
“testimony” and its distinct organization. They were

BURGHERS AND ANTi-BURGHERS. 55

distinguished for the tenacity and zeal with which they
maintained the ground they had respectively assumed,
for the strictness of their religious life, and for the
rigidity of their discipline. That hatred of prelacy
which prevailed amongst them in common with all
Presbyterian parties was at first intense, and gave rise
to some singular decisions ;* but it became gradually
softened down, and after the lapse of thirty or forty
years gave place to the milder spirit of toleration. But
the disposition to confound matters of opinion and
questions of expediency with the things of faith and
conscience still continued to display its power; and in
1795 a question arose among the Burghers as to the
power of civil magistrates in religion, as asserted in the
twenty-third chapter of the Westminster Confession,

* A case of discipline came under the consideration of the Associate
(Burgher) Synod in October, 1750, which shows the sentiment entertained
by the Seceders and other Presbyterians in regard to Episcopacy: A stone-
mason, Andrew Hunter, who was a Seceder, had undertaken in the exercise
of his calling to build an Episcopal chapel in Glasgow. This gave great
offence to his brethren, who called him to account for it. As he still per-
sisted, however, the case came at last before the Synod, which decided that
the building of an Episcopal meeting-house was at least equal to the build-
ing of the “high places” mentioned in the Old Testament ; and after reheurs-
ing the judgments denounced against those who assist in setting up a false
worship, the “deliverance” of the Synod proceeds as follows: “ And further,
considering that by the National Covenant of Scotland, and by the Solemn
League and Covenant of the three kingdoms, we are bound to reform from
Popery, Prelacy, superstition, and whatever is contrary to sound doctrine and
the power of godliness, and to endeavor the preservation of the Reformed
religion of the Church of Scotland, in doctrine, worship, discipline and
government ; and that Seceders, in a particular manner, profess to own these
solem. obligations ; and the said Andrew Hunter, by his above practice, is
so far from endeavoring reformation from Prelacy and superstition, that he is
encouraging the same, contrary to his profession and solemn ties, therefore,
for all the above reasons, the Synod were unanimously of the judgment that
he said Andrew Hunter was highly censurable, and particularly that he
ought not to be admitted to any of the seals of the Covenant till he profess
his sorrow for the offence and scandal that he has given and been guilty of.”

56 MEMOIRS OF ALEXANDER CAMPBELL.

and also in regard to the perpetual obligation of the
‘Solemn League and Covenant.” This controversy
nad the usual effect to subdivide them into two parties,
distinguished from each other as the ‘‘Original” or
‘Old Light Burghers” and the ‘‘ New Light Burghers.”
About the same period this controversy prevailed also
among the Anti-Burghers, the “Old Light” party being
headed by Archibald Bruce, Thomas Campbell’s former
teacher of theology, who, with some other ministers,
organized in August, 1806, a new Presbytery, called
the Constitutional Associate Presbytery. There were
thus at this time no less than four different bodies of
Seceders, each adhering to its own ‘‘testimony,” but
all professing to adopt the Westminster Confession. In
addition, there were not wanting various minor defec-
tions of those who, during the heated discussions of
Synods and Assemblies, flew off like sparks from the
iron heated in the forge, but, as these were transient and
of little moment, it is unnecessary to detail them.

Schooled amidst such schisms in his own denomina-
tion, and harassed by the triviality of the differences
by which they were maintained, it is natural to suppose
that one of so catholic a spirit as Thomas Campbell
conceived the greatest antipathy to party spirit in all its
workings and manifestations, and that his son Alex-
ander fully sympathized with him in these feelings.
The existing division between the Burgher and Anti-
Burgher Seceders had, indeed, been to him a source
of so much regret that he had often urged, as oppor-
tunity offered, upon these parties, the duty of attempt-
ing a reunion.

Moved by his representations, and those of others
favorable to such a measure, an effort was at length
made to accomplish this desirable object, and a com-

EFFORTS TO EFFECT UNION. 57

mittee of consultation having met at Rich-Hill, in Octo-
ber, 1804, a report with propositions of union was
prepared by Mr. Campbell, and presented to the Synod
at Belfast,* by which it was very favorably received.
In March, 1805, a conjoint meeting was held at
Lurgan, and there seemed to be a unanimous desire,
on both sides, for a coalescence, based particularly on
the ground that as the Burgher oath was never required
in Ireland, there was therefore nothing in the state of
things existing there to warrant any division. The
General Associate Synod in Scotland, however, hear-
ing of the incipient movements in reference to union,
took occasion to express their dissent in advance of any
application, and the measure consequently failed for
the time being.

In the following year an application was made to the
Scottish Synod, by members of the Provincial Synod
of Ireland, requesting them to consider whether it
would not be expedient to allow the brethren in Ireland
to transact their own business without being in immedi-
ate subordination to that court. It appears that Thomas
Campbell was deputed to visit Scotland and lay this
matter before the General Synod. When he set out
on this journey, Alexander seems to have accompanied
him as far as Belfast, which he then visited for the first

* The Anti-Burghers had constituted a Synod in Ireland in May, 1788, at
which time the Scottish Synod concluded to establish different Synods in
subordination to one General Synod, and accordingly arranged the different
Presbyteries in connection with the association into four Synods, viz. : three
in Scotland and one in Ireland. The Irish Synod was formed of the four
Presbyteries of Belfast, of Market Hill, of Derry, and of Temple-Patrick,
which, with the usual elders, formed the Associate Synod of Ireland. At
that time the Presbytery of Market Hill consisted of the ministers of the
congregations of Market Hill, Tyrone’s Ditches, Newry and Moyrah, with a
ruling elder from each of the sessions. The church at Ahorey was formed
at a subsequent pe iod, and Thomas Campbell became its minister in 1798

58 MEMOIRS OF ALEXANDER CAMPBELL.

time. His father, proceeding to Glasgow, fulfilled the
duty assigned him, and presented the case to the Synod
with great earnestness and force.* The Synod, how-
ever, decided that it was inexpedient to entertain the
proposal, and matters were accordingly left as before.
These movements, nevertheless, were not without some
effect. The question, having been thus brought up,
was generally discussed, and the propriety of union
gradually became more and more evident, while a
greater amount of fraternal intercourse took place be-
tween the two parties. Finally, some of the town
councils abolished the religious clause of the Burgher
oath; and it may be added that on the 5th of Septem-
ber, 1820, long after the Campbells had abandoned all
sectarian establishments, and were diligently engaged
in the New World in promoting the cause of a uni-
versal Christian union, the two Synods, Burgher and
Anti-Burgher, formed a cordial reunion amidst general
rejoicings and impressive exercises. This event was
consummated in Bristo-street church in Edinburgh, in
the very house where the division had occurred seventy-
three years before.

* While Alexander was in Glasgow as a student, four years afterward, he
was one day returning from church, when he was interrogated as to his
parentage by a gentleman who accompanied him. Upon naming his father,
the latter said: “I listened to your father in our General Assembly in this
city, pleading for a union between the Burghers and Anti-Burghers. But, sir,
while in my opinion he out-argued them, they out-voted him.”

CH A BADER SHV
Independency—Toleration—Missionary moven ents.

ATURAL history teaches that there are certair.
species of polyps which reproduce themselves
by a gradual division of their bodies into parts, and
that these parts speedily acquire all the deficient organs
and become distinct and perfect individuals. There
are others among these singular creatures propagating
their race by buds, which appear upon the body of the
parent, and, after a sufficient degree of development,
become separate and complete animals. Speaking ana-
logically, it would appear that religious sects combine
both these methods of increase, for not only do they
divide themselves frequently into new parties, but like-
wise produce, occasionally, offsets, which, after adher-
ing to the parent for a time, become so far developed
as to be capable of assuming an independent life. Of
the first method examples have already been given.
Of the second mode, the Puritans or Independents and
the Methodists are exemplifications, both having been
off-shoots from the Church of England, with which
they remained connected long after they were distinctly
recognized as new productions of denominational fe-
cundity.
Of the above-named parties, the Independents had
a most important influence upon the religious views of
both Thomas Campell and his son Alexander. There

59

60 MEMOIRS OF ALEXANDER CAMPBELL.

was at this time in Rich-Hill a congregation of Inde
pendents, with whose pastor, Mr. Gibson, and many
of the members, they were on terms of friendly ac-
quaintance. It was not unusual for Thomas Campbell,
after his return from the Lord’s-day services at the
country church of Ahorey, to go to the meeting of the
Independents at night. Among the Seceders it was
not allowable for any one to neglect his own meetings
to attend those of others, but when there was no Se-
ceder meeting within reach at the same hour, it was
not particularly objected to that members should go to
other meetings. This was called the privilege of ‘‘oc-
casional hearing,” which was conceded, but by no
means encouraged, by the clergy. The members of
the Independent Church were always much pleased to
see Mr. Campbell come to their meetings, as they had a
very high esteem for him as one of the most learned
and pious of the Seceder ministers, but as he came
only after dark, they were wont to compare him face-
tiously with Nicodemus, ‘‘ who came to Jesus by night.”

The Independents being more liberal than others in
granting the use of their meeting-house to preachers
of various kinds, an opportunity was thus also afforded
of hearing occasionally persons who were distinguished
in the religious world. On one occasion the celebrated
Rowland Hill preached with great acceptance. James
Alexander Haldane also visited Rich-Hill, and preached
during Mr. Campbell’s residence there. Alexander
Carson, too, who left the Presbyterians and joined the
Independents in 1803, preached about this time at Rich-
Hill. Another individual who visited and preached at
Rich-Hill was John Walker, whose abilities and learn-
ing made quite a strong impression on the mind of
young Alexander. He had been a fellow and a teacher

VIEWS OF JOHN WALKER. 61

in Trinity College, and minister at Bethesda Chapel,
Dublin; but becoming grieved with the prevailing re-
ligious declension and the worldly conformity of most
of the parties of the day, he resigned his fellowship in
1804, threw aside the clerical garb, and formed a sepa-
rate society in Dublin. He taught that there should be
no stated minister, but that all members should exercise
their gifts indiscriminately. Baptism he regarded as
superfluous, except to those who never before professed
Christianity. He was Calvinistic in doctrine, but car-
ried separatism so far that it was a special point with
him strictly to prohibit the performance of any religious
act without removing to a distance (if in the same
room) from every person who refused to obey a pre-
cept that could be generally applied; insisting that true
worship could be rendered only by those who receive
and obey the same truths in common. It may be re-
marked that views not very dissimilar were held at
various times by others. Roger Williams, for instance,
the founder of the Baptists in America, held that it was
wrong for professors of religion to hold worship with
the unconverted, or to sit at the communion table with
those who did not perfectly agree with them in religious
sentiments. Mr. Walker was accustomed, at his meet-
ings, to give a cordial invitation to all inquirers to call
upon him next day at his room for religious conversa-
tion, and, as he was extremely affable and communica-
tive, these interviews were usually very agreeable.
Thomas Campbell, in company with one of his elders,
called upon him, and Alexander also came in during
their conversation, in which he became much interested.
This singular man sold his carriage and traveled on
foot through Ireland, and also through England, and

gained here and there a few proselytes to his views,
6

62 MEMOIRS OF ALEXANDER CAMPBELL.

especially in Plymouth, from whence they have become
known as the Plymouth Brethren.*

The origin of the Independents as a religious body
may be dated at least as far back as the reign of Eliza-
beth, when a number of intelligent English, exiled
during the preceding reign of Mary, returned from
Geneva, imbued with Calvinistic and republican senti-
ments. In 1566, a number of clergymen and others,
who had adopted these principles, repudiated the Book
of Common Prayer, and substituted the Geneva Service-
Book. It was not, however, until about 1580 that a
real separation occurred from the Church of England,
under the leadership of Robert Brown, who, with a
number of his followers, was compelled to leave Eng-
land. Being subjected to various disabilities and per-
secutions, others, at different periods, fled to foreign
parts, especially to Amsterdam and Leyden. These,
again, under the reign of James the First, were fol-
lowed by a considerable number, under the guidance
of their pastor, Mr. Robinson. A portion of these
exiles, under Brewster, Bradford and others, emigrated
in 1617 to America, and landing at Plymouth, became
the founders of the colony of Massachusetts, and the
pioneers to others by whom the chief New England
colonies were established. It is a singular fact that
these exiles had no sooner obtained possession of power
than they began to exercise the very same system of
persecution of which they themselves had been victims.

* These “Brethren,” however, it is believed, do not accord with all the
views held by Walker. They practice immersion, but do not make it a term
of communion ; have no officers in the church, and conceive that “ the unity
of the Spirit” is shown by each member rising, as he may be moved, to per-
form public functions. They have small churches in England at various
points, as at Leeds, Liverpool, etc., and the philanthropist Müller, author of
the “ Life of Faith,” was immersed by them.

INTOLERANCE OF STATE RELIGIONS. 63

They whipped, branded, banished or executed Quakers
and others who refused to conform to their views, thus
affording another proof that a state or national religion
is necessarily Popish in its spirit, for at that time, in
these Puritan colonies, the Church was essentially the
State.*

* Among other acts of tyranny, they banished from Salem, for the free ex-
pression of his opinions, Roger Williams, who was himself a Puritan. This
champion of free opinion fled to Rhode Island, where he purchased territory
from the Indians ; and in 1643, returning to England, obtained a charter of
incorporation. After spending some time in England, he came back to
Providence, and, having become a Baptist, founded there the first Baptist
church in America. In 1662 he obtained a second charter from Charles the
Second, in which it was declared that “religion should be wholly and for
ever free from all jurisdiction of the civil power ;” so that to Roger Williams
belongs the high honor of having founded the first political State in Christen-
dom that embraced, in its constitutional provisions, the principle of universal
toleration—a noble grant, the germ of civil liberty in the United States.

It is true that the theory of toleration had been advanced by individuals
at former periods ; and that some degree of religious freedom had at times
been practically conceded, as in Bohemia, by the Emperor Rodolph, in 1609.
Upon the burning of Servetus at Geneva in 1553 a work was published at
Basil, attributed to Sebastian Castalio, denying the expediency of attempting
to repress heresy by the civil power. Another publication on the same sub-
ject, by James Aconzio, appeared in 1565 at Basil, of which, in 1648, a
translation was printed in England by John Goodwin, an Independent minis-
ter. These treatises, however, opposed persecution only on the ground of
inexpediency, not denying the abstract right of the magistrate to punish here-
tics; and, even as to inexpediency, making an exception of atheists and
apostates. The earliest English publication asserting religious freedom in
its widest sense was made by Leonard Busher in 1614, in a tract entitled
“Religious Peace—a plea for Liberty of Conscience.” In this the author
advocates the most complete toleration for all opinions and all religions, and
would forbid any punishment of those opposed to religion. This was re-
printed in 1642, and may have fallen under the notice of Williams, who was
in England the year following, and himself published in London, in 1644, his
noted tract to the same effect, entitled: “ Bloody Tenet of Persecution for
cause of Conscience, discussed between Truth and Peace.” This bold cham-
pion of liberty died in 1683, and it was not till 1691 that Locke published
his celebrated “Letters on Toleration”—a right, which, as just stated, had
been already, though less ably, advocated by others, and was then actually in
practical operation in Rhode Island. Craik’s Hist. England, vol. iii. p. 785

64 MEMOIRS OF ALEXANDER CAMPBELL.

Whatever philosophical explanation may be made of
the conduct of the Puritans, on the ground that self-
preservation, in their then feeble condition, overrode all
other considerations, since to oppose the Church was, in
their case, tantamount to sedition against the State, one
thing is certain, that the course they pursued was
wholly inconsistent with the fundamental principle of
Independency, and with not only the practice of their
party in England, but with their own course subse-
quently, so soon as the Church was relieved from its
false political position, and human rights became some
what better understood.

It was this fundamental principle of Independency,
the right of private judgment, that seems at this time to
have particularly engaged the attention of Alexander
Campbell. It was the natural tendency of his mind to
seize upon principles, and this doctrine, so consonant
with his own native independence of thought, was par-
ticularly agreeable to him. He does not appear, how-
ever, to have fully or practically adopted this principle,
so entirely at variance with that of the denomination to
which he belonged, and with the religious authority he
had been taught to revere. Before taking this step, it
was necessary that he should have a little longer time
to observe the working of the religious systems of the
time.

All these may be classed as Episcopal, Presbyterian
and Congregational—to the last of which belong the
Baptists and all others holding that each congregation
iz independent. In the Episcopal (including the
Romish) and the Presbyterian systems no liberty
whatever is granted to the people to interpret the
Scriptures, this being entirely confined to the clergy.
Hence, among Presbyterians, though the Scripture is

RELIGIOUS TOLERATION. 65

recommended to be read, the reader is carefully in-
formed, as in the Acts of Assembly, ‘‘ that the charge
and office of interpreting the Holy Scriptures is a part
of the ministerial calling, which none, howsoever other-
wise qualified, should take upon him in any place, but
he that is duly called thereunto by God and his kirk.”
No such thing, in fact, as liberty of private judgment
is allowed in the Church of England or in Presby-
terianism, any more than in the Church of Rome.
With the Independents, however, the right of every
member to judge for himself as to the meaning of
Scripture is the great distinguishing feature, and the
basis not only of their congregational form of govern-
ment, and their entire repudiation of the authority
claimed by Presbyteries, Synods, Assemblies, Conven-
tions or other church-courts, but also the reason of that
tolerant spirit they so strikingly manifested when they
attained to political power in England. In the Long
Parliament, headed by Sir Henry Vane, they pleaded
with the Presbyterian majority for such a degree of
toleration as would at least include all holding Protest-
ant doctrines. This, however, was abhorrent to the
Presbyterians. <‘‘ Toleration,” cried one of them, ‘‘ will
make the kingdom a chaos, a Babel, another Amster-
dam, a Sodom, an Egypt, a Babylon: toleration is the
grand work of the devil, his masterpiece and chief
engine to uphold his tottering kingdom; it is the most
compendious, sure way to destroy all religion, lay all
waste, and bring in all evil. As original sin is the fun-
damental sin, having the seed and spawn of all sin in it,
so toleration hath all errors in it and all evils.”* The
Independents, however, having got the control of the

# Craik’s History of England, Book vii, c. 2.
VOL L—E 6*

66 MEMOIRS OF ALEXANDER CAMPBELL.

army, and, finally, of the government under Cromwell,
were enabled to put, to a considerable extent, their
views into practice, so that during the Protectorate, for
eleven years, a degree of peace, toleration and pros-
perity was enjoyed by all parties which had before
been unknown. Although the toleration then granted
was neither complete nor firmly founded, it greatly
redounded to the credit of the Independents, and had
an important influence upon the world at large. These
singular but stern and religious men were, to use the
language of Macaulay, ‘‘engaged in the great conflict
of liberty and despotism, reasor. and prejudice. That
great battle was fought for no single generation, for no
single land. The destinies of the human race were
staked on the same cast with the freedom of the Eng-
lish people.” Opposed as well to Presbytery as to
Prelacy and Popery, and regarding each congregation
as independent and supreme in its jurisdiction, their
views naturally made them republican in civil affairs,
while their principle that every one should enjoy the
right of private judgment in religion, released them
from that spiritual despotism which all the other systems
labored to establish.

For, to take the Presbyterian system as an example,
their idea of a complete church is not by any means
that of a single congregation, but of a number of con-
gregations, with Sessions, Presbyteries and Synods
sufficient to constitute a General Assembly. Each
wnember of the congregation is subject, in conversa-
tion and doctrine, to the Session; the decisions of the
Session to the Presbytery; those of the Presbytery
to the Synod, and those of the Synod to the General
Assembly. Thus, with them, the Church consists of
congregations, with all the required church-courts.

SPIRITUAL DESPOTISM. $7

comprising a complete system of absolute clerical
domination.

Among these courts, it is the General Assembly
which is the true exponent of the nature and animus
of the entire system. This supreme court is the eye
and ear and efficient head of the whole body. For, to
use the vision of Assyria’s king, if the Session be the
legs of iron, emblem of popular strength, mixed at
the feet with the miry clay of the unofficial laity, if
the Presbytery be the belly and thighs of brass, and the
Synod the breast and arms of silver, it is the General
Assembly that constitutes the golden head, which is the
crowning glory of the Presbyterian image.

No despotism, indeed, could be more complete than
that sought to be established by the Church of Scot-
land, which exercised, by means ot its clerical ma-
chinery, a real inquisitorial authority over men’s minds
and consciences, and, when called into question by the
government for usurpations, or for preaching up sedi-
tion and rebellion instead of the gospel, would plead
the divine commission of its ministry as the proof of
its superiority to the civil power, and claim to be ex-
empt from the jurisdiction of the courts in regard to
everything said or done by its ministry in discharging
their spiritual functions, whose extent, meanwhile, they
asserted the right of determining for themselves.*
When to these assumptions, we add the control of the

* When Andrew Melvin, one of those sent by the General Assembly to
admonish James the First, proceeded to address the king, he informed him
that of Christ’s kingdom (which, with him, was only another name for the
Presbyterian kirk) he was “neither a king, nor a head, nor a lord, but a
member ; and they,” he added, “ whom Christ has called and commanded to
watch over the kirk and govern his spiritual kingdom, have sufficient
authority and power from him so to do, which no Christian king nor prince
should control or discharge, but fortify and assist, otherwise they are not

68 MEMOIRS OF ALEXANDER CAMPBELL.

sword of the magistrate which they constantly sought
indirectly to acquire, and often really exercised, we
have a dynasty quite as imperious as any ever main-

faithful subjects to Christ. Sir when you were in your swaddling clcuts
Christ reigned freely in this land, in spite of all her enemies.”

The same individual, on another occasion, when arraigned before the coun-
cil for words spoken in a sermon he had delivered at St. Andrew’s, at once
declined the jurisdiction of the court. “After the giving in of the declina-
tion,” says Calderwood, “the king and the Earl of Arran, then chancellor,
raged. Mr. Andrew, never a whit dashed, said in plain terms that they were
too bold, in a constitute Christian kirk, to pass by the pastors, prophets and
eoctors, and to take upon them to judge the doctrine and to control the
ambassadors and messengers of a greater than was here. ‘That ye may see
your own weakness and rashness, in taking upon you that which ye neither
ought nor can do (loosing a little Hebrew Bible from his girdle and laying it
down before the king and his chancellor upon the table), there are my in-
structions and warrant: see if any of you can control me that I have passed
my injunctions.’ Here we see flaming out the true spirit of Presbytery, which,
while opposed to any representation of the clergy in Parliament, had always
sought to erect the Church into a power, independent of, and, in its own
province, superior to the State—an arrangement which would afford an abun-
dant compensation for the denial of political power of the ordinary kind.”

As an illustration of the pertinacity with which the Presbyterians clung to
their intolerant measures, and to those church-courts through which they con-
trived to embarrass and endeavored to control the civil power, it is well
known that even Cromwell was unable to establish general toleration in
Scotland, or maintain it there “with any chance of an hour’s quiet to the
country,” as the historian remarks, “without putting a gag upon the Church.
Accordingly,” he continues, “when after many heats the General Assembly
had met as usual at Edinburgh, in the summer of 1652, and was about te
proceed to business, Lieutenant Colonel Cotterel suddenly came into the
church, and standing up upon one of the benches, informed them that ne
ecclesiastical judicatories were to sit there but by authority of the Parliament
of England; and without giving them leave to reply, commanded them in-
stantly to withdraw themselves ; and then conducted the whole of the rever-
end body out of the city, by one of the gates called the West-Port, with a
troop of horse and a company of foot. The Assembly did not dare to meet
again so long as Cromwell lived.”

They knew too well the character of this remarkable man, who was in-
tolerant only of intolerance, to try his patience farther. So liberal was he
that he allowed the benefices and the pulpits to be occupied by all parties—
some by the former Episcopal incumbents, some by Independents, and some
even by the minor sects. For some time, indeed, the pulpits were oper. to

OPPOSITION TO REFORMS. 69

tained by Papal Rome. Happily, the example of the
United States, the progress of liberal ideas and the
great increase of dissenters had gradually checked the
arrogance of the National Churches of Great Britain,
and compelled them to hold in abeyance claims which,
from their very constitution, it is impossible they should
ever relinquish.

Although the spirit of these parties was thus, at this
period greatly subdued, and no very arbitrary acts on
the part of the Irish Synod had occurred to awaken
discontent, the observant mind of Alexander Campbell
perceived so much of a grasping spirit and of clerical
assumption in the ministry, and such tendencies to a
rigid exercise of power, as led him to reflect more
seriously upon his future course. He had been repeat-
edly grieved to find that the occasional earnest overtures
of his pious father in regard to various reforms, and
especially in relation to a more frequent celebration of
the Lord’s Supper, then attended to only semi-annually,
were treated with indifference, and rejected by the
Presbytery and the Synod; and that there seemed no
disposition whatever, on the part of those in authority,
to admit of any changes or reforms. When he con-
trasted these things with the freedom of opinion and of

any of the laity who seemed to have an edifying gift of utterance. To guard
against an extreme here, “Cromwell,” we are informed, “appointed in March,
1653, a Board of Triers, as they were called, in all thirty-eight in number, of
whom part were Presbyterians, part Independents, and a few Baptists, to
whom was given, without any limitations or instructions whatever, the power
of examining and approving or rejecting all persons that might thereafter be
presented, nominated, chosen or appointed to any living in the Church. This
was tantamount to dividing the Church among these different religious bodies,
or so liberalizing or extending it as to make it comprehend them all.
+ æ Æ # This Board of Triers continued to sit and to exercise its func
tions at Whitehall till a short time after the death of Cromwell.” Craik’s
History of England, iii. p. 481.

Jo MEMOIRS OF ALEXANDER CAMPBELL.

government enjoyed by the independents, he was led
to examine more carefully into the principles upon
which the system of Independency was based. He
found that the English Congregationalists differed some-
what from those called Scotch Independents, whose
principal champion then was Robert Sandeman. Their
rise is attributable to John Glas, an eloquent and able
minister of the Church of Scotland, in the parish of
Tealing, near Dundee, who abandoned the Establish-
ment about the year 1728, and adopted Independent
views, which he derived mainly from the works of John
Owen. He formed churches in most of the large towns
in Scotland, where his followers were called Glasites.
About the year 1755, Robert Sandeman developed
and sustained their views, and engaged in a spirited
controversy with Hervey in regard to the leading doc-
trine in his ‘Theron and Asgpasio,” the appropriating
nature of faith—a controversy which not only greatly
promoted the circulation of Hervey’s work, but gave
celebrity to Sandeman, from whom this particular
branch of Independents have, in England, been usu-
ally called Sandemanians. He afterwards came to
America and founded societies in New England and
Nova Scotia.

His doctrines were—that faith is merely a simple
assent to the testimony concerning Christ; that the
word faith means nothing more than it does in common
discourse—a persuasion of the truth of any proposition :
and that there is no difference between believing any
common testimony and believing the apostolic testi-
mony. He advocated the weekly observance of the
Lord’s Supper; love-feasts; weekly contributions for
the poor; mutual exhortation of members ; plurality of
elders in a church; conditional community of goods,

VIEWS OF SANDEMAN. 71

ew. He also approved of theatres and public and pri-
vate diversions, when not connected with circumstances
really sinful.

The Independents at Rich-Hill, though in connection
with those of Scotland, were Haldanean in sentiment,
and did not adopt all the views of Glas or Sandeman.
They attended weekly to the Lord’s Supper, contribu-
tions, etc., but were opposed to going to theatres or such
places of public amusements ; to the doctrine of com-
munity of goods; feet-washing, etc., as advocated by
Sandeman. They were also, in a good measure, free
from the dogmatic and bitter controversial spirit so
characteristic of Sandeman and his followers. It does
not appear that Alexander acquired at this time any-
thing more than a general knowledge of the history of
these parties. If he became at all acquainted with the
peculiar views of Sandeman in regard to faith, it is
certain that he was far from adopting them; and that,
even after his emigration to the United States, he con-
tinued to hold essentially the views of this subject
entertained by Presbyterians. He seems, in addition,
about this time to have read and to have been much
pleased with the works of Archibald McLean, espe-
cially his work on ‘‘The Commission,” of which he
was wont ever after to speak in the highest terms.

In order to complete this brief account of the religious
influences surrounding Thomas Campbell and his son
Alexander at this period, it is necessary to notice a
movement then in progress for the promotion of a sim-
pler and, as it was termed, a more ‘‘ evangelical” style
of preaching, with the view of creating a greater
general interest in the subject of religion. The reader
is doubtless familiar with the history of the great excite-
ment produced in England by the preaching of White-

72 MEMOIRS OF ALEXANDER CAMPBELL.

field and Wesley about the same time at which the
Seceders left the Kirk of Scotland, some sixty years
previous. By their earnestness and zeal, by the intro-
duction of the custom of field-preaching (unused since
the time of the monastic orders, if we except the case
of the persecuted Covenanters), as well as by the
Wesleyan system of lay-preaching and itinerancy, the
existing ecclesiastical establishments were roused from
their state of frigid formality and apathy, and an un-
wonted religious fervor was diffused throughout all
classes of the community. The same excitement was
introduced also into Scotland, to which Mr. Whitefield
was invited by the Seceders through the agency of
the Erskines. As he was a Calvinist, they entertained
hopes of winning him to their party, or at least of
attaining to such doctrinal agreement with him as would
justify them in availing themselves of his extraordinary
powers. Immediately upon his arrival, therefore, at
Dunfermline, they called a Presbytery, and proposed
to set him right upon the matter of Church government
and of the Solemn League and Covenant. He very
properly declining to enter upon any disputes about
what he regarded as trivial matters, and determining to
adhere to his course of preaching Christ, free from the
shackles of any party, the Seceders immediately be-
came hostile and refused to hear him, denouncing him
as ‘‘an enthusiast who was engaged in doing the work
of Satan,” while he, on the other hand, charged them
with ‘‘building a Babel which would soon come down
about their ears.” Upon this, a number of the minis-
ters of the Church of Scotland espoused Mr. White-
field’s cause and admitted him into their pulpits. Great
excitement and extraordinary manifestations of swoon-
ings, convulsions and cataleptic seizures attended Mr.

MISSIONARY EFFORTS. 73

Whitefield’s labors, especially at Cambuslang, near
Glasgow, where at one time the assemblage was esti-
mated to consist of at least thirty thousand persons.
These singular cases had previously occurred under
Mr. Wesley’s preaching ; and have several times since
been noted, as in the revivals under the preachings of
Jonathan Edwards in New England, and of James
McGready, B. W. Stone and some other Presbyterian
preachers in Kentucky, in 1801.

The intense religious interest awakened in Great
Britain and Ireland by Wesley, Whitefield and their
coadjutors, had, toward the close of the century,
given place to a great degree of indifference and
worldly conformity. The diffusion of infidel principles
from France, political commotions and a variety of
circumstances connected with the American and French
wars, seem to have been chiefly instrumental in indu-
cing a change which was deeply lamented by pious and
earnest men in the different religious communities. It
was resolved, accordingly, tc make a united effort to
arouse the people to greater religious activity, and, for
this purpose, to employ those agencies of open-air
preaching and itinerancy formerly so successful.

Among those conspicuously engaged in this work
were the Haldanes of Scotland. A considerable mis-
sionary society, called the Evangelical Society, was
formed for the above purpose, consisting in part of
members of the Episcopal Church in England. As
Thomas Campbell warmly sympathized in the proposed
object, he became a member of this Society, and took
great pleasure in aiding its operations. Many liberal
and earnest preachers were sent out by its means
through the country, who were accustomed to convene
the people in the most public places in towns, or wher-

74 MEMOIRS OF ALEXANDER CAMPBELL.

ever they could obtain an audience, and to address them
with great earnestness upon the subject of religion.

{n this species of mission there was something very
pleasing, and certainly the position of such laborers was
highly favorable to a fair and effective presentation of the
general truths of the gospel. Like missionaries in
heathen lands, they felt themselves freed, in a good
measure, from the sectarian necessities and constraints
of party-preachers. They were left, as it were, alone
with the Word of God and the souls of men; and as
far as it related to the general truths of the scheme of
redemption, their addresses were most profitable in
rousing the careless and thoughtless to inquiry, and in
removing doubts and difficulties from the minds of the
ignorant and the skeptical. ‘The more pure and free,”
as Neander well observes, ‘‘and unmixed with human
schemes Christianity is, the more easily it makes its
way into the hearts of men, and the more easily can it
preserve in undiminished vigor its divine attractive
power over human nature.” It was, however, impossible
for them, consistently with the nature of their mission
and their views of religion, to recommend any very
definite or particular course to anxious inquirers. The
nature of faith; how Christ could be put on by faith;
how the sinner could obtain an assurance of justifica-
tion,—these were questions of the highest practical im-
portance, to which different parties gave conflicting
answers, and which, with matters of ecclesiastical
organization, constituted the burden of polemical dis-
cussions and the ground of party differences. Their
work was, however, a favorable omen of the approach
of a better era, and served practically to break down
the prejudices of religious society and to depreciate
the value of those speculative theological dogmas and of

FORMATIVE INFLUENCE. 75

those sectarian distinctions by which pious believers
were separated and alienated from each other.

Such, then, during the years of youth and of forma-
tive research and observation, were the religious snflu-
ences which surrounded Alexander Campbell, and such
the lessons of instruction which history afforded him.
The effect of the whole was to increase his reverence
for the Scriptures as the only infallible guide in resigion,
to weaken the force of educational prejudices, and to
deepen his conviction that the existence of sects and
parties was one of the greatest hindrances to the success
of the gospel.

CHAPLE Rip,

Alexander Campbell’s industry—Close observation— Failure of Thomas
Campbell’s health—Voyage to America.

[* human life there may be a second childhood, but
never a second youth. As, in the natural year, the
spring mingles its soft breezes with the chill blasts of
winter, and the blue red-breast returns to warble from
the leafless branches, and the tiny snowdrop blossoms
or the crocus unfolds its gay petals amidst cheerless
desolation, so, in wintry age,-may childish thoughts and
childish sports again delight, and dotage assume the
guise of infancy, when the eye is weak and the memory
defective, and the step unsteady, not from immaturity,
but from decay. But youth, with its unspent energies,
its keen perceptions, its earnest hopes, and its unfilled
capacities, shall return to man on earth no more. As
though deeply impressed with this conviction, it was in
this, the seed-time of life, that, with unwearied industry,
Alexander Campbell labored to store his mind with
useful learning, and to avail himself of every accessible
source of knowledge. He was accustomed to pursue
his studies to a late hour in the night, and usually rose
at four in the morning to resume them. Books were
his constant delight, and self-education became with
him a passion, as there seemed but little prospect of his
being enabled to attend the University, owing to his

father’s large family, now increased with another daugh-
76

INTROSPECTIVE SCRUTIN?1. 77

ter, named Alicia—making seven children living, three
others having died in early infancy.

[n addition to his duties in the public school, he was
induced at this time to become private tutor to the
daughters of Hon. William Richardson, giving lessons
at certain hours in the day. This caused but little in-
convenience, as Mr. Richardson’s mansion was near at
hand, surrounded with finely-improved grounds, where
Alexander’s sisters were accustomed often to walk on a
pleasant evening to enjoy the beauty of the shrubbery
and of the flowers. Amidst all his labors, however, he
still found time for an occasional gunning excursion.
On one of these expeditions an incident occurred,
which, though trifling in itself, may serve to show how
acute and introspective were his powers of observation,
and how strong his objective tendencies, since, even in
the midst of sportive recreation, he could readily make
the operations of his own mind the object of analytic
scrutiny. Having gone out on a Saturday, with two
companions, in search of corn-crakes (a migratory
land-rail abundant in Ireland), after a long walk their
excursion seemed likely to prove unsuccessful. Upon
their return they came into a meadow, and it was pro-
posed that Alexander should take one end and his
companions the other. In a little while one of the
latter fired and shot a corn-crake. Alexander happened
to have a gun with a worn pan, which sometimes al-
lowed the powder to escape. Upon hearing the shot,
he examined and found that there remained in the pan
only one single grain of powder of large size. Not
expecting to see any more game, however, he did not
think it worth while to prime, and proceeded on his
way; but had gone only a few steps when a hare
started out of its form almost at his feet. As he was at

7e

78 MEMOIRS OF ALEXANDER CAMPBELL.

the end of the meadow near to the house of a tenant
who had a license to take game, the first thought which
struck him was, that he was in full view of the house.
and, secondly, that the tenant might regard him as tres-
passing. He reflected further, that this man was very
strict about the game; but it then occurred to him that,
as he was a teacher in the family of the lord of the
manor, he might be regarded as entitled to the privi-
lege. He then recollected, however, that he had not
primed his gun, and that it was not likely to go off, as
there was but a single grain of powder in the pan.
He perceived further, that the hare had but a very little
way to go until it would reach a hedge and be hid
from view, and that there was hardly time to take aim.
But, lastly, considering that it was a risk all round, he
concluded to try the experiment, and accordingly, put-
ting up his gun, fired and killed the hare before it had
gone twenty steps. He then discovered that at least
eleven distinct thoughts had successively been present
to his mind in that immeasurably brief instant—a cir-
cumstance which filled him with wonder as he reflected
upon it, and became to him an illustration, which he
never afterward forgot, of the inconceivable rapidity
of the mind’s action.

After several years spent in teaching at Rich-Hill,
the excessive labor and confinement to which his father
was subjected in fulfilling his duties to the congrega-
tion and to the school began seriously to impair his
health. He grew extremely pale, dyspeptic and de-
bilitated, and finally, after having for a long time tried
various remedies in vain, he was informed by his phy-
sician that his life would be the forfeit if he persisted
in continuing his unremitting mental toil; and that an
absolute change of present pursuits, and such relief as

DEPARTURE OF THOMAS CAMPBELL. 79

a protracted sea-voyage might afford, were indispensa-
bly necessary to his recovery. This decision was ex-
tremely distasteful to him. He could scarcely endure
the thought of leaving his position and his family to
undertake a voyage across the Atlantic, as was pro-
posed to him by his friends, some of whom were almost
constantly emigrating to the New World. At length,
Alexander, seeing the critical state of his father’s
health, resoived to forward earnestly the proposed
measure, and he therefore told his father that he
would take the entire charge of the school until all
existing engagements were fulfilled, and that he thought
it highly important for him at once to visit America
and see the country. As his father still hesitated, he
at length told him that it was his own determination to
go to the United States so soon as he came of age, and
that all the circumstances seemed to him providentially
to indicate the propriety of the course recommended, in
order that a suitable location might be found for the
entire family. Yielding at length to these representa-
tions and to the advice of his warmest friends, and
especially of the Acheson family, Thomas Campbell
gave his consent, and it was arranged that, in case he
should be pleased with the country, he would send for
the family ; and, if otherwise, he would himself return
to Ireland. As Miss Hannah Acheson was desirous of
going out to her relatives, who had previously emi-
grated and settled in Washington, Pennsylvania, she
gladly availed herself of the opportunity to place her-
self under the escort of her esteemed pastor.
Accordingly, a few days afterward, on the first day
of April, 1807, Thomas Campbell, having taken an
affecting farewell of his congregation, assembled his
own family, to the members of which he delivered suit-

80 MEMOIRS OF ALEXANDER CAMPBELL.

able counsels and instructions, after which, amid many
prayers and tears, he bade them adieu, and set out with
his company for Londonderry, the port from which he
had concluded to sail. Hastily viewing the fine harbor,
and some other points of interest connected with this
ancient city, so celebrated in history for its heroic de-
fence against James the Second, he took occasion,
before embarking, to address a letter to his family, the
following extract from which will show how highly,
above all the things of the present life, he prized their
spiritual welfare :

“ Come out, my dear son,” he wrote, ‘‘ from the wicked of
the world and be separate, and ‘ touch not the unclean thing,’
saith the Lord, ‘and I will receive you and will be a Father
unto you, and ye shall be my sons and daughters, saith the
Lord Almighty.’ My dear children, look to this divine direc-
tion and promise, and the Lord will be with you and be your
God; and ‘if God be for us, who can be against us? Now,
if you attend to this, and do really come to and embrace the
Lord Jesus for repentance and reformation, you will have
good ground of confidence for all things necessary, in his
mercy, for your comfort here and your future felicity, that
he will make my journey prosperous for deliverance to you
and your friends, and that he will not be wroth with me for
your sakes. Live to God; be devoted to him in heart, and
in all your undertakings. Bea sincere Christian—z. e., im-
bibe the doctrines, obey the precepts, copy the example, and
believe the promises of the gospel. And that you may do so,
read it, study it, pray over it, embrace it as your heritage, your
portion. Take Christ for your Master, his Word for your
instructor, his Spirit for your assistant, interpreter and guide.
Be always conformed in your heart and practice with it. Live
by faith in the Lord Jesus Christ, both ‘for wisdom, right-
eousness, sanctification and redemption.’ Above all things,

attend to this, for without him you can do nothing, either to
the glory of God or your own good.”

EMIGRANTS To THE UNITED STATES. 81

Such were the affectionate counsels of Thomas Camp-
bell to his family, and especially to his son Alexander,
whose appreciation of them may be inferred from the
fact that he carefully copied them into his note-book,
that he might have them constantly before him. Mean-
while, his father had embarked on the ship Brutus,
Captain Craig, master, bound for Philadelphia; and on
the eighth of April, 1807, the wind being favorable,
the vessel set sail, and passing out of Lough* Foyle,
rounded Malin-Head, the most northern point of Ire-
land, where Thomas Campbell gazed for the last time
upon his native shores as they faded from his sight in
the dim mists of the eastern sky.

There was at this time a large and constant emigra-
tion to the United States. The political troubles; the
religious dissensions; the oppressive tyranny of landed
proprietors over tenants; the almost hopeless prospects
for those with large families, and for the young, as to
success in life; together with many other evils existing
in this fertile and beautiful, but sadly-misgoverned
country, led great numbers to seek a happier home
under the free institutions of the New World. Several
families of Thomas Campbell’s acquaintance in the
vicinity of Rich-Hill had, at this time, already made
their arrangements to set out for the United States.
Among these may be mentioned the family of the
Hodgens, of which some of the younger members had
been Mr. Campbell’s pupils. Thomas Hodgens, hav-
ing sold out his land for three hundred guineas, resolved
to emigrate and purchase land in America; and one of
his daughters being married to James Foster, he urged

* The word /ough has in Ireland and Scotland a wider signification than
the word Zake, embracing not only inland sheets of water, but bays which
have a narrow outlet to the sea.

voL. 1.—F

82 MEMOIRS OF ALEXANDER CAMPBELL.

his son-in-law to accompany him. This James Foster
was destined to take no unimportant part in Thomas
Campbell’s future religious movements. He was one
of those men who, from a retiring disposition or other
circumstances, do not put themselves prominently for-
ward, but who exert, nevertheless, an important influ-
ence within a limited sphere, and often make that
in‘iuence widely felt through other minds.

He was a member and the precentor in the church
of the Independents at Rich-Hill, and a young man of
more than ordinary piety and religious attainments.
Possessed of a remarkably retentive memory, and de-
voted to the study of the Bible, his mind became a
complete treasury of the Word of God, so that he could,
with the utmost accuracy, repeat from memory its sacred
teachings at his pleasure. Having become convinced
that there was no authority in Scripture for the baptism
of infants, he would never consent to its administration
in the case of his own children; but he was not, on this
account, less esteemed among the Independents, with
whom considerable latitude of opinion was allowed. His
extreme conscientiousness, indeed, was so well known,
and his character and religious worth so highly appre-
ciated, that he was one of the most influential members
in the church, and was often invited to the house of the
pastor, Mr. Gibson, where he met, occasionally, some
of those eminent preachers who visited Rich-Hill. At
one of his visits he met with John Walker, and heard
him discuss with Mr. Gibson various religious topics,
on which occasion Mr. Gibson seemed to him to be a
mere child in the hands of the learned and acute
Walker. He heard Alexander Carson also, and thought
him the finest religious teacher to whom he had ever
listened. It was his habit not to speak from a text, but

NEWPY AND WARREN-POINT. 83

to enter into the train of thought presented in an entire
connected portion of Scripture, so as fully to develop
the actual meaning of the passage.

When James Foster was urged to go to America, he
hesitated to leave his recently widowed mother, until
she herself urged his emigration, lest his wife should
pine after her relations. Upon this he was induced to
consent, and the whole party having made their ar-
rangements, set out about two weeks after the departure
of Thomas Campbell, and proceeded to Newry.

This town occupies a part of three counties—Lowth,
Armagh and Down. It is connected with Lough
Neagh by a canal, chiefly in the bed of the river Bann,
and also with Carlingford Bay by a canal, through
which vessels reach its fine spacious quay, so that it
is a centre of considerable trade. It is built upon the
side of a steep hill, at the foot of which is the Narrow
Water, an inlet from Carlingford Bay, but not suffi-
ciently capacious for large vessels. Along the margin
of this Narrow Water, upon the left, a fine road passes
down from Newry, five miles, to Warren Point, which
is much resorted to as a watering-place. On the oppo-
site side of this narrow inlet, in the county of Lowth,
lofty and precipitous hills arise as out of the very water,
presenting a magnificent appearance. Passing down,
accordingly, to Warren Point, where the bay is about a
mile and a half wide, James Foster and his companions
embarked on a vessel bound for Philadelphia.

As though to attract the foreigner and detain the
emigrant, Nature seems at this point to have grouped
together the most enchanting scenery. Looking sea-
ward, along the shores of tne widening bay, high hills
of beautiful forms rise up from the water’s edge on each
side. Two miles below, upon the left, nestling between

84 MEMOIRS OF ALEXANDER CAMPBELL.

two mountains, is the village of Rosstrevor, celebrated
for its picturesque beauty and connected with the
demesnes of General Ross, who was destined to fall, a
few years afterward, in the attack on Baltimore, and in
whose honor an elegant monument, in the form of an
obelisk, has since been erected a little above the village.
Below Rosstrevor a majestic mountain lifts, to a great
height above its green and wooded slopes, a bare and
rugged peak, upon whose side appears a perpendicular
rock of immense size, distinctly visible from Newry,
and to which parties frequently resort to enjoy the mag-
nificent view which it affords. On the opposite side of
the bay is seen Carlingford Castle, a large and impos-
ing structure, often visited by the tourist, and possessing
many interesting historical associations. Still further
down, at a distance of about four miles, and on the
extreme point where the bay at length opens into the
sea, stands the light-house, like a friendly hand
stretched out from the shores of civilization and hospi-
tality to ‘* welcome the coming” or ‘‘ speed the going
guest.” To all these charming scenes, and the cher-
ished associations of their native land, the emigrants
were now compelled to bid a final farewell, as the
vessel, weighing anchor and steering down the bay,
entered the Irish Sea, and taking a southerly course
through St. George’s Channel, along the coast of Wales.
whose lofty mountains became distinctly visible, passed
out at length into the broad Atlantic.

A departure to a distant land, with its last farewells
to beloved friends and familiar scenes, has in it much
of the bitterness of death. Tt brings, at least, home to
the heart, the griefs, unce.tainties and fears attendant
upon a protracted separation; and the radical idea in
death is separation, of which, to the Irish emigrant and

NEWS FROM A FAR COUNTRY. 85

his fanily, the trackless ocean, with its seemingly bound-
less extent and unfathomed mysteries, becomes at once
the emblem and the instrument. These feelings were
most fully realized in the family home-circle at Rich-
Hill, in which a once honored seat remained vacant,
and the venerated form of a beloved father was seen no
more. In all the buoyancy of youthful hope, Alex-
ander Campbell nevertheless addressed himself to his
labors, conducting the school energetically according to
arrangements, and assisting his mother in the care of
the family, managing everything with such vicacity and
cheerfulness as to revive the spirits of all, like a plea-
sant sunshine after a day of gloom.

After some three months had passed away, he re-
ceived with great joy a letter from his father announ-
cing his safe arrival at Philadelphia, after a prosperous
voyage of thirty-five days, which, at that time, was
reckoned a speedy trip. It stated that he had been so
highly favored as to find the Anti-Burgher Synod* of
North America then assembled in the city, and had
been very kindly received by the members upon pre-
senting his testimonials from the Presbytery of Market
Hill and the church at Ahorey. This letter is dated
May 27, 1807, and continues as follows :

«What a debtor am I to the grace of God! and what a
debtor are you, my dear Jane, and you, my dear little ones, for
whom I am ardently praying to that gracious God that hears
and helps and saves all that call upon him in truth! for these
kindnesses conferred upon me are also for your sakes, that,
through his mercy, we may yet praise him together in the
congregation of his people. To call this in question would

* The only Seceders in the United States were attached to this Synod, as
the Burghers neve- had any distinct organization in America.

86 MEMOIRS OF ALEXANDER CAMPBEL...

be to belie his goodness. And you, dear Alexander, upon
whom the burden lies at present, and must for some little
time longer—I hope not longer than we expected at our part-
ing—be sure you make it your chief study to do all to please
and nothing to offend that great God who has raised such
friends and conferred such friendships upon your father, both
at home and abroad, and especially when he became a
stranger in a strange land. But what do I say? A minister o1
a member of Christ’s Church is a citizen of the world, as far as
the Church extends. * * * æ My dear Jane, let nothing
discourage you. Turn to God; make his word and will your
constant study, and rely upon it that as ‘the days wherein
you will have seen and years you grief have had,’ so the
Lord will make you glad, and satisfy you with his tender
mercies. My dear children, let me address you together: if
you have any sympathy, any sincere affection for a father who
cannot cease to love you and pray for you so long as his heart
shall beat or tongue be able to articulate, see that you follow
the directions that I gave you at my parting, whether by word
or writing. Be a comfort to your mother; love, cherish and
pity one another. Love the Lord your God; love his Son
Jesus Christ, and pray to the Lord constantly and ardently for
me your poor father, who longs after you all, and who cannot
rest, if the Lord will, till he has prepared a place of residence
for you all, where I trust we shall spend the rest of our days
together in his service.”

This letter also, together with others breathing the
same affectionate and religious spirit, Alexander rever-
entially copied upon the pages of his note-book, in
which. he had already numerous selections from Young,
Johnson, Buffon, Beattie, and other esteemed authors:
for it was his custom to write down, for his future use,
and in order to impress them the more upon his

memory, those passages in the books he read that
particularly pleased him.

CHAP LE REVII:

Merited Confidence—Preparations for Departure—Delays—Embarkation.

T is the sense of what we seem to others that moulds
and fashions human character. This may be rough-
hewn by Nature, but it is the consciousness of the
judgment of others, the praise of those we esteem, the
criticism we fear, the model we admire, that will modify
its form and determine its features. Hence the opinion
which a friend entertains of another’s virtues or abilities
becomes to him often a standard to which he insensibly
labors to conform; and the confidence reposed in him
becomes one of the most powerful motives to deserve it.
In the education of youth, therefore, encouragement
and trust are needed, rather than censure or suspicion ;
and the ‘‘love that believeth all things” and ‘‘hopeth
all things” will accomplish more than the skepticism
which doubts or the austerity that chills the most
generous emotions. It was upon this principle—which,
indeed is the same which underlies the profound phi-
losophy of the gospel itself—that Thomas Campbell
acted both as a parent and as a teacher ; and the frank
confidence now reposed in Alexander, in committing to
him so important a charge as the management of the
academy and the family, became to him not only a flat-
tering evidence of his father’s high appreciation of his
abilities and his principles, but a powerful incentive to
him to show that this confidence was not unmerited.
87

SS MEMOIRS OF ALEXANDER CAMPBELL.

He continued his labors, therefore, with that careful
punctuality to which he had been accustomed, and con-
ducted the school successfully to the close of the term.

No other letters being as yet received from America
in reference to removal, and his uncle Archibald at this
time greatly desiring his assistance, he now went over
to Newry and took charge of a number of private
classes. Here he continued, frequently seeing the
family at Rich-Hill and providing for their comfort,
until the month of March, 1808, when a letter was at
length received from his father, urging immediate de-
parture, and referring, for general advices, to other
letters written in the preceding November, but which,
as it now appeared, had failed to reach their destination.
He learned, by the letter now received, that his father
had been, at his request, assigned by the Synod at
Philadelphia to the Presbytery of Chartiers, embracing
Washington county, in Western Pennsylvania, where
some of his former neighbors had already settled, and
whither James Foster and his party were bound. After
spending a short time very pleasantly with the Seceder
ministers and the acquaintances he had formed in
Philadelphia, he had proceeded over the mountains to
Washington, Pennsylvania, from which town the letter
was dated, January 1, 1808. James Foster and his
friends, it appeared, had landed at Philadelphia five
weeks after his arrival there, and, coming on to Wash-
ington county, had found him there already engaged in
ministerial labor. The following extract from his letter
will show how earnest and unceasing were the aspira-
tions of this excellent man for entire consecration of
heart and life to the service of God,

‘“ I have been encompasse with mercies from the day l

LETTER FROM THOMAS CAMPBELL, Sg

left you until this day—not the slightest accident by sea oy
land has befallen me. * * * * My confidence toward
God in behalf of you all, to whose gracious providence and
merciful protection I have heartily resigned you, keeps my
mind in perfect peace. I feel greatly comforted in pouring
out my heart’s desire to the God of all mercy for the pre-
servation and salvation of my family. I do not know but
that I have felt more solemn, elevated pleasure in this grateful
exercise since I set my foot in this land of peace, liberty and
prosperity, than I could have done in the same time had I
remained in the midst of you, all things considered. In those
happy exercises I have enjoyed a gracious and triumphant
confidence in that unlimited power, wisdom and goodness to
which nothing is difficult, much less impossible. I have been
enabled to cast all my care upon the Lord, so that I feel
neither anxious nor afraid of anything upon earth. I per-
ceive myself in the arms of Almighty Goodness, and am
greatly comforted. I hope the receipt of this will find you
all in like happy circumstances. If you knew the solid and
adequate satisfaction that the clear apprehension of the great
gospel of the grace of God is calculated to afford, and does
actually afford to all that truly know and embrace it, you
would earnestly covet this happiness and spare no pains to
acquire it. Neither is it hard to acquire. Only be devoted
to God; give up yourselves to the diligent study and practice
of his holy word, looking to and leaning upon the promise
of his Holy Spirit, which he freely and graciously gives to all
them that sincerely and heartily seek it, to enable them to
know and to conform to his will in all things; and you shalk
know the truth of his promise, ‘ You shall not walk in dark-
ness, but shall have the light of life? You shall know the
only true God and Jesus Christ whom he has sent; then shall
you feel yourselves impregnable as the Rock of Ages, in
whom you put your trust. ‘All that know thy name shall
put thei. ‘rust in thee, and they that put their trust in thee
shall never be confounded.’ Let us rejoice; the Lord reigns!
and his servants need fear no evil. Be of good comfort
8e

gO MEMOIRS OF ALEXANDER CAMPBELL.

through his grace, and cautiously avoid danger. Omit no
opportunity of removing, as the Lord may graciously permit.
The merciful providence of the Lord be with you. Wishing
you a happy new year under his gracious auspices, adieu.

“« THOMAS CAMPBELL.”

Immediately upon receipt of this letter, the family
began to make the necessary arrangements for the
contemplated voyage. When nearly ready, however,
an unlooked-for visitation occasioned further delay.
That dreaded disease, the small-pox, happened just at
this time to visit Rich-Hill. Alexander, with his ac-
customed promptitude, at once suggested to his mother
the propriety of having inoculation performed upon all
the members of the household who had not yet had
the disease. This was the méthod of protection then
generally employed, as vaccination had not yet come
much into use. The discovery, in fact, had been pub-
lished by Jenner only in 1798, and it was several years
before its efficacy was fully confirmed, the British gov-
ernment not taking it under its protection until 1808.
It happened, however, that before the necessary pre-
paration could be made, some of the younger children
were found to have caught the infection. Fortunately,
most of the cases assumed a mild form, Jane being the
only one who had it very severely. She was then in
her eighth year, and a beautiful child, extremely fair
and blooming, with light flaxen hair; but her beauty
was considerably marred and her face deeply marked
by the disease.

As soon as all were convalescent, preparations for
departure were resumed , but it was August before they
were completed. On the 20th of this month Alexander
set out on horseback for Londonderry, to make ar-
rangements for their embarkation. The distance being

VISIT TO LONDONDERRY. 91

sixty miles, he was occupied two days in making the
trip, greatly admiring, as he passed along, the beauty
of the scenery, now enhanced by the contrast of the
golden grain-fields with the green meadows and pasture
lands. Upon reaching the city, he stopped at an inn
belonging to a Mr. William Wilson, merchant, and
proceeded to make inquiry in regard to vessels for
America. He took this opportunity to visit also those
parts of the city and its vicinity which had been ren-
dered interesting by the memorable siege. The place
was shown where Lundy, the treacherous governor,
who was disposed to surrender the city, let himself
down from the wall by the assistance of a pear tree,
and made his escape to the enemy, to avoid being torn
to pieces by the citizens. Upon his departure, Baker
and Walker were elected governors, and the most
vigorous measures adopted for defence. For many
weeks all the efforts to take the town by storm were
gallantly repulsed; upon which the siege was changed
into a blockade, and all the avenues of assistance care-
fully secured. The supplies in the city were short, yet
the people manfully held out, even when they had to
assuage their hunger by gnawing salted hides, when
rats became dainty fare, and dogs, fattened on the
blood ot the slain, were luxuries that few could pur-
chase--the price of a whelp’s paw being, as Macaulay
informs us, five shillings and sixpence. At length, at
the end of one hundred and five days, the boom
stretched across the Foyle, a mile and a half below,
was broken by ships bearing provisions, and the city,
which by no art could have held out two days longer,
was happily saved. Alexander found the walls very
high, especially next the sea, and so broad at top that
a coach and four could be driven upon them, though,

93 MEMOIRS OF ALEXANDER CAMPBELL.

at the time of the siege, the defences were in a very
poor condition. He was pleased with the wide streets,
the old-fashioned houses, and particularly with the fine
public square, upon which fronted some of the best
houses in the city. He visited the place where the
great boom had been stretched across the Foyle, and
saw the rugged mass of rock to which it had been
attached upon the left bank by a cable a foot thick.
Near by was aiso the well from which the besiegers
drank, and the burial-ground where they laid their
slain, and where the spade of the gardener occasionally
still turns up some of their mouldering bones. Having
completed his examinations, and visited the vessel in
which he expected to sail, he made a conditional en-
gagement with the captain, and returned home after
what was to him a very pleasant excursion.

As the vessel was not likely to sail for some time,
and some of his acquaintances were about to visit
Dublin, he concluded to accompany them, in order to
have a better idea of his own country before leaving it,
and to be enabled to compare it with other lands. He
set off, accordingly, for the metropolis by stage on the
2d of September, and arrived safely at half-past six in
the evening. Dublin is a very old city, having been
spoken of by Ptolemy, who flourished in the reign of
Antoninus Pius, about A. D. 140, and who then called
it a city—Eblana Civitas.* From the elegance of its
architecture, the number of its public buildings, the
magnificence of its quays, docks, and many of its streets,
Dublin is regarded by tourists of discrimination as one
of the finest capitals in Europe. There are few points,

® It is thought by many that in Latinizing the word Dublin, the initial D
was accideataí y omitted, and that Eblana should be Deblana.

VISIT TO THE CITY OF DUBLIN. 93

in the approaches by land, which afford a good view of
the city; that from Phoenix Park being perhaps the
best. The scenery, however, on entering the bay
between Howth and Dalkey Island, is extremely fine.
Bold promontories, green sloping pastures, neat villas
are seen, and especially among the latter, the elegant
seat of Lord Charlemont. Several beautiful islands
present a picturesque appearance, while, behind them,
appear the Rochetown hills, and, still further back a
varied prospect of villas, woods and pastures, terminated
grandly by the distant Wicklow Mountains. Within the
city itself there are some charming prospects, especially
that from Carlisle Bridge. On the right is Sackville
street, one of the most splendid in the world, terminated
by the Rotunda and Rutland Square. On the left,
Westmoreland street, with elegant buildings, terminated
on one side by Trinity College and on the other by the
Bank of Ireland. In front is the river Anna Liffey,
which passes through the midst of the city, with its
eight beautiful bridges and spacious quays, parapetted
with granite, and extending for two miles and a quarter
along the wide open space which passes quite through
the city, and in the centre of which the river flows with
a lively current. In the distance, the Four Courts are
seen on Inns-Quay; the Phoenix Park also; while,
toward the east, the magnificent Custom-House ap
pears, and the fine harbor, crowded, as far as the eye
can reach, with vessels of all descriptions.

The morning after his arrival he sallied forth to view
the city. As he kept a journal of his visit, his impres-
sions may perhaps be best learned from his own words:

“The principal things that drew my attention this day
were the Linen-Hall, the infirmaries, hospitals and other
eleemosynary superstructures. The Linen-Hall is a very ex-

04 MEMOIRS OF ALEXANDER CAMPBELL.

tensive and elegant building, built in long squares, with doors
opening into a very wide common hall. In the rooms there
are offices and other accommodations for the merchants. *
* * * The poor-houses, infirmaries and hospitals are
numerous and elegantly conducted. In one of the foundling
hospitals I saw about a thousand male and female children
dine together in one apartment. Their repast consisted of
white bread, with a portion of bursted barley, which is not
their usual repast. One of the children, about twelve years
old, gave thanks in a small pulpit before and after dinner;
and before they dispersed the female part sang a part of a
hymn. * * * * From the whole I observed the good
and happy effects of economy, regularity and good discipline.
The next thing that engaged my attention was the cradle,
where I admired the care that was taken of the infants of a
hundred parents—poor children whose hearts shall never
glow with filial affection, who shall never feel the benign
effects of parental love, and whose souls shall never be knit
together by the ties of brotherly affection or tender regard.
Yet even these are not forgotten by the Almighty Father.
They have been snatched from the hand of cruel parents,
whose awful wickedness might have led them (were not this
means appointed for their preservation) to imbrue their hands
in their innocent blood.

“ Next day, being the Sabbath, we went to Back-lane and
neard the Rev. Samuel Craig deliver a very elegant discourse
from these words: ‘ Fear not, little flock; it is my Father’s
good pleasure to give you the kingdom.’ Monday I spent
walking up and down for amusement, viewing the canals,
bridges, etc., and going out of the city a few miles to where
I might have a good prospect. I also visited the Royal Ex-
change, and saw the most respectable part of the merchants
oi Dublin assembled to do business.

“ Tuesday I went with a party to the Botanic Gardens,
where we saw the vegetable world in miniature. The Gar-
dens contain about sixteen acres. Here are the productions
of the torrid zone, reared by the ~ost assiduous care under

DEPARTURE FOR AMERICA, 95

glass—the herbs of sandy Africa and all the plants of the
Indies. Here are themes sufficient for the naturalist, the
horticulturist and the botanist. Wednesday, I paid a visit
to the Museum, where I was greatly delighted with the
elegance of the appearance, the vast variety of curiosities
that presented themselves to my view. Birds of every species,
preserved in full form, drew my attention on one hand ; on
the other, the beasts of the forest and the tenants of the main.
Add to these, the great variety of terrene and marine produc-
tions; the works of nature and of art; the whole tribe of
insects; the medals and coins of other years, and specimens
from the mines and minerals of many nations. * * * >»
Same day, I took a walk round the College and the College
Green, and conversed with one of the students. The College
is one superb square, and the Green delightful. The public
buildings in Dublin are elegantly magnificent: the most
superb street is Sackville street, where there was a monument
erecting in memory of Lord Nelson. Dublin is a little world
in itself. The inhabitants are numerous, and in general
hospitable and generous. During my stay, I stopped at the
house of Mr. Lukey, a respectable and worthy gentleman.”

On Thursday he returned home and continued his
preparations for the voyage, which being completed by
the 20th of September, the whole family set out that
day for Londonderry, where they arrived safely in four
days. Their ship, the Hibernia, was, however, not yet
ready to sail, and they were detained here eight days
waiting upon it. At length, on the 28th of September,
the vessel weighed anchor in Lough Foyle, with the
design of putting out to sea, but, the wind soon proving
adverse, cast anchor again. On the rst of October
(1808), wind and tide being favorable, she hoisted sail
and took her departure, firing off, by way of adieu,
the ten pieces of cannon with which she was armed.
Toward evening, when near the mouth of the Lough,

96 MEMOIRS OF ALEXANDEK CAMPBELL.

the wind failed and the anchor was cast for the night.
Next morning, which was the Lord’s day, the wind
again favoring, they passed out into the Atlantic, but
came to anchor again not far from Innishowen, from
which place some of the passengers desired to obtain
their supply of whisky. It began now to appear that
the ship, though strongly built and a good sailer, was
very poorly manned and managed. The captain, Jacob
Jumer, was self-willed and given withal to drink. The
sailors were mostly young and inexperienced. The
mate, Mr. Ryan, was evidently the only good seaman
on board, and he and a Dutchman, who was a good
hand, seemed to be equal to the half of the crew, which
consisted of twelve, including the cook’s mate and
cabin-boy. A large number of passengers had been
taken on board, many of whom were Catholics, having
a priest along with them. Comfortable quarters had
been obtained, somewhat apart, for Mrs. Campbell and
her family, where they read books, conversed with each
other, attended to their usual family duties, and where
Alexander conducted their worship regularly morning
and evening. He had now just entered upon his
twenty-first year. He was tall, athletic and well-pro-
portioned, with much of that bloom and freshness in
his complexion so common in the youth of Ireland.
He had an air of frankness about him, blended with
decision and self-reliance, which at once inspired re-
spect; yet he was affable and fond of conversing with
others and eliciting information. The next in age, his
sister Dorothy, now in her sixteenth year, was some-
what tall and slender, but erect in Carriage, with regu-
lar features, having an intelligent and thoughtful expres-
sion. She was well versed in the Scriptures, having a
fine memory and a strong, masculine understanding,

FAMILY ON SHIPBOARD. 97

resembling in this respect her brother Alexander more
than any of the family. Next to her was her sister
Nancy, about thirteen, more like her father in figure, and
of a very quiet and retiring disposition. Jane was the
next in age, and now in her ninth year, had just re-
covered from her tedious confinement with the small-
pox, which, though it had destroyed the beauty of her
complexion, left still a very engaging face, with hand-
some features and bright, expressive eyes. Thomas, a
boy of over six years, of an extremely active and
restless temperament, with the two younger, Archibald
and Alicia, of four and two years respectively, as yet
mere children, were their mother’s especial care to
guard them from the unaccustomed dangers of the ship.
All of them, in the novel circumstances in which they
were now placed, realized more fully than ever the fam-
ily and social ties that bound them to each other, and
endeavored to make each other as happy as possible, in
the expectation of soon reaching Philadelphia, to which
port the ship was bound. But a very different destina-
tion awaited her.
voL L—G 9

CHAPTER VII

At Sea—Scottish Coast—Imminent Peril—Determinations—Rescue— Views
of Prayer.

O abandon for ever one’s native land, with all its

endearing associations, naturally gives rise to
emotions of sadness. Such were the feelings of Thomas
Campbell’s family when the vessel, setting sail again
on the following morning, gradually left the shores ot
green Erin in the dim and misty distance. But the
remembrance of a beloved husband and father waiting
to receive them in the Western World, the hopeful
buoyancy of youth, and the strange groups and ever-
shifting scenes on board the vessel, soon gave rise to
other and more cheerful thoughts.

The wind in the early part of the day was fair, but
toward evening, off Malin Head, it became adverse,
and increased so much in force that the ship was unable
to make head against it, even when close-hauled. It
became necessary, therefore, to take in sail and run
before the wind all night. Next morning they found
themselves near the coast of Scotland, which, from
their position on the previous day, lay only about thirty
miles to the north-east. As they approached the shore,
it appeared very rocky and dangerous, but the captain
succeeded in running the vessel into a very crooked
bay which happened to be near. Neither he nor the

sailors appeared to know precisely on what part of the
98

PREMONITIONS OF DANGER. 99

coast they were; but some time after daybreak pilots
came on board and informed them that they were in
Lochin-Daal Bay, on the coast of the island of Islay ;
adding that this part of the bay was very unsafe, many
vessels having been wrecked there. They therefore
advised the captain to proceed on further, to a better
harbor near a small village called Bowmore, which was
the chief town of the island. The captain, however,
being resolved to go out to sea again as soon as ever
the wind would permit, concluded to remain for the
present where he was, and accordingly cast anchor.

Here they remained for three entire days, the wind
continuing still unfavorable. During this period, Alex-
ander occupied himself in observing the motley crowd
of passengers, in conversing occasionally with the
more intelligent, and in reading some of the books he
had selected for the voyage. Some of the Catholics on
board, having heard him engage in prayer with the
family at morning and evening worship, seemed in-
clined to show their contempt for Protestants by occa-
sionally requesting him, in a bantering tone, to pray for
them. To such jeers, however, he paid no attention,
knowing well the ignorance and the bigotry by which
they were dictated.

On the evening of the 7th October, the ship still
riding at anchor in the bay, and no appearance of any
threatening danger, a singular circumstance occurred
tohim. After having attended to family worship and
Scripture recitation as usual, he had reclined upon one
of the sofas, and was reading aloud to his sister Doro-
thea in ‘‘Boston’s Fourfold State.” Finding, after some
time, that she was becoming drowsy, he ceased read-
ing, and soon afterward himself fell into a somewhat
uneasy slumber. At length he started up with evident

100 MEMOIRS OF ALEXANDER CAMPBELL.

marks of alarm, and told his mother and sisters that he
was confident a great danger was impending, and that
he feared they were about to be shipwrecked. He said
he had just had a most vivid dream, in which he
thought the ship had struck upon a rock, and that the
water came rushing in and nearly filled the vessel.
He thought he had been making the most strenuous
exertions to save the family and secure their luggage ;
and so strong was the impression made upon his mind
that he said, “I will not undress to-night. I will lay
my shoes within my reach, and be ready to rise at a
moment’s warning; and I would advise you all to be
prepared for an emergency.”

All having at length retired to their berths, the decks
and cabins became quiet, and no noise was heard but
the dull sound of the waves as they dashed against the
sides of the vessel, the whistling of the wind through
the rigging, or the creaking of the cables as the ship
began to strain upon them more and more. Finally,
about ten o’clock, the wind, veering toward the south,
increased rapidly to a severe gale, blowing directly into
the bay. Ina few moments the passengers were sud-
denly aroused by a violent shock, accompanied with the
crashing sound of breaking timbers and the rushing
of water into the main hold of the vessel. Instantly
all was commotion and terror. The ship, ıt appeared,
had dragged her anchors, and had been dashed upon a
sunken rock, which had penetrated her bottom, while
the force of the wind and waves had thrown her almost
upon her beam-ends. As the passengers scrambled to
the upper deck, they found the captain calling up all
hands to cut away the masts. In the confusion, how-
ever, but a single axe could be found. With this the
sailors commenced to hew at the masts, while some of

DECISION IN TIME OF PERIL. tor

the passengers who had broadswords assisted witk
these in cutting away the stays. The masts being at
length cut and falling overboard, the ship righted to
some extent, fortunately still remaining upon the rock,
upon which she seemed to settle more firmly as she
gradually filled with water. All the passengers, with
whatever baggage they could rescue, were now crowded
upon the upper deck, exposed to the fury of the ele-
ments, as wave after wave of immense size ap-
proached and broke upon the vessel, sweeping the
deck and threatening instant destruction. The captain
now ordered minute-guns to be fired in token of dis-
tress, but such was the noise of winds and waves that
it seemed impossible that they could be heard on shore.
The situation, indeed, appeared to all to be desperate
—the violence of the storm continuing, the long and
dreary night before them, and no prospect of any
human help.

It was now that Alexander, having done all that was
possible for the present safety of his charge, abandoned
himself to reflection as he sat on the stump of the
broken mast, and, in the near prospect of death, felt,
as never before, the vanity of the aims and ambitions of
human life. The world now seemed to him a worth-
less void, and all its attractions a vain, delusive show.
Kingdoms, thrones and sceptres could not, he thought,
if offered, excite one wish for their possession. The
true objects of human desire and the true purposes of
man’s creation now appeared to him in all their excel-
lence and glory. He thought of his father’s noble life,
devoted to God and to the salvation of his fellow-
beings, and felt that such a calling, consecrated to the
elevation and everlasting happiness of mankind, was,
indeed, the highest and most worthy sphere of action

y»

102 MEMOIRS OF ALEXANDER CAMPBELL.

in which any human being could engage. It was then,
in that solemn hour, that he gave himself up wholly to
God, and resolved that, if saved from the present peril,
he would certainly spend his entire life in the ministry
of the gospel. It was at this moment that he, for the
first time, fully decided upon adopting the ministry as
his profession.

Calmly submitting himself to the dispensations of
Heaven, he now began to observe the conduct of the
other passengers. Most of them presented the aspect
of extreme terror, as they hopelessly gazed at the
careering clouds above or into the surrounding gloom,
or shrunk away from the fury of the dashing waves.
The Catholics, especially, manifested the most abject
fear, and now, no longer in a jeering tone, but in all
sincerity and humility, besought him to pray for them.
Some of them were telling their beads and muttering
prayers to the saints; others were calling aloud on the
Virgin Mary and the angels to ‘‘fall the winds and
save our bodies ;” strangely enough, never offering a
petition for the salvation of their souls. Others were
busy confessing their sins to the priest, who was grant-
ing them absolution and endeavoring to prepare them
for what seemed their inevitable fate.

Among the passengers, however, there was one un-
known female, who, amidst all the dreadful noise and
turmoil of the elements and the contagious sympathy
of fear, sat quietly by herself, nursing her babe. This,
under the circumstances, appeared to the Campbells
very singular, and it indicates their comparative calm-
ness that they noticed her particularly, as she sat ap-
parently unconscious of the raging winds and waves
and the imminence of the danger, sheltering, as best
she could, her helpless infant.

EFFORTS FOR RESCUE. 103

Meanwhile, upon the ill-fated Hibernia, the rushing
waves and the pitiless tempest continued to beat with
unabated fury, and the dismal hours of the long and
dreary night passed slowly away. About five o’clock,
the captain, with the Catholic priest and some of the
crew, resolved to make an effort to get ashore in the
long-boat. They succeeded in launching the boat and
getting clear of the ship, but upon nearing the shore
the boat upset in the surf, and it was with great diffi-
culty that, by swimming and wading, they at length
succeeded in reaching the land. But the captain and
most of the sailors had become so much intoxicated by
the time they reached the nearest houses that they
acted in a rude and boisterous manner, and were un-
able to represent properly the exigency of the case, so
that it was not until daylight revealed the situation of
the vessel that a few inhabitants began to collect upon
the beach.

At first, the passengers doubted whether the people
who appeared on the barren and rocky coast were
disposed to befriend them, or, as is often the case, to
act the part of common wreckers, who plunder the un-
fortunate. It soon became evident, however, from the
signals they made, and their strenuous efforts to launch
the boats they gathered from various quarters, that their
intentions were to rescue the passengers and crew.
All their efforts to board the vessel by means of their
boats proving abortive, in consequence of the force of
the wind and waves driving shoreward, the passengers
were instructed by signals to tie a rope to an empty
cask and allow it to drift on shore, while they retained
the other end. The cask being caught on shore, its
rope was immediately transferred to the prow of one of
the boats, which, by the assistance of those on board

[04 MEMOIRS OF ALEXANDER CAMPBELL.

the ship, was then successfully dragged through the
surf, and finally, to their great joy, brought alongside.
It was now decided that the women and children should
be taken first ashore, but some men seeming resolved
to accompany their families, the more resolute passen-
gers, drawing their swords, stood at the gangway, and
threatened to cut down any man that dared to go until
all the weaker portion of the passengers were landed.
The arrangement was then carried out, and as each
boat-load reached the shore, the boat was drawn back
as before for others.

Alexander concluded to remain for the last boat, and
while the others were going ashore, perceiving that
there was now but little danger of loss of life, he began
to think about the property they had on board. Their
trunks and boxes, he found, were floating about be-
tween-decks, and among them a large cask in which
he had packed the books. He at once determined to
save these if possible, but as there was now no tackle
or means of hoisting the cask to the upper deck, he
managed, with great difficulty and at the imminent risk
of his life, to break it open with the axe and throw the
books upon the deck. After all, however, he found it
was impossible to convey them ashore at that time, and
as he left the ship with the last of the passengers, he
was reluctantly compelled to leave them to the mercy
of the elements. It was now about two o’clock, and
the tide was at the ebb, so that the boat ran upon a
rock a good distance from land, and Alexander, with
the rest, had to wade ashore with no little difficulty and
danger through the surf. He immediately sought out
his mother and the family, and found them assembled
safely upon a large rock, where they all rejoiced to-
gether at their merciful deliverance, while the rest of

KIND RECEPTION IN ISLAY. 105

tue passengers, gathered around in groups, were con-
gratulating each other with the liveliest demonstrations
of joy. The people of the island were extremely kind,
supplying food and drink to warm and refresh the be-
numbed and exhausted, and bringing carts to convey
to the village the luggage which was from time to time
brought ashore, and which they safely deposited in the
store-room of a Mr. Hector Simpson, a merchant of
the town.

Every arrangement having been made to secure as
much as possible of the property from the wreck, the
passengers began to disperse to look for lodgings.
Alexander repaired with the family to the nearest and
most respectable house he saw, and all were very
warmly received by the owner, a widow lady possessed
of a respectable fortune, and having a family of grown-
up daughters. Her hnsband had been a clergyman,
and was said to have translated from the Gaelic many
of the fragments regarded as the poems of Ossian.
This lady’s maiden name was Campbell; and when it
was discovered that her guests were of that name, she,
as well as all the rest of the people, seemed to redouble
their attentions, for as it now appeared, instead of
going to America, they had been thrown directly among
the Campbells of Argyleshire, from whom they de-
duced their lineage. Having, in this hospitable man-
sion, got themselves warmed, dried and refreshed,
along with many others of the passengers they pro-
ceeded to the town, which was about two miles off,
where they obtained lodgings in the house of a Mr.
McCallister. Here they meditated with grateful hearts
upon the eventful scenes through which they had just
passed, and recalling the premonition given by Alex-
ander, were assured by him that the reality, as it

106 MEMO/RS OF ALEXANDER CAMPBELL.

occurred, was precisely what appeared to him in the
forewarning. The appearances of things in his fancy
had been verified in the facts, and he had done the very
things he supposed himself to have done in his singular
dream. He was a very firm believer in special provi-
dences, and was the more impressed on this occasion
as, in his previous history, he had found his presenti
ments several times strangely verified. With him,
these were simply facts which he did not pretend to
explain upon natural principles, but regarded as indica~
tions of God’s watchful care and interest in the affairs
of his people.

He was busily occupied for some days afterward in
obtaining from the wreck, as the weather would permit,
such books, clothing and other property as had not been
washed overboard or otherwise destroyed, and in dry-
ing his books and preparing them to be repacked.
Laird Campbell, of Shawfield, chief owner of the island
and member of Parliament, observing his books, invited
him very cordially to his house, and treated him more
like a relative than a stranger. Here he spent many
pleasant hours, as well as at the house of Mr. Simp-
son, whose wife was possessed of much intelligence
and piety, and for whom he conceived a very high
respect. She was very fond of reading religious books,
and seemed to feel a deep interest in the prosperity of
Christ’s kingdom. Laird Campbell had appointed Mr.
Simpson to take charge of the wreck and secure the
property of the passengers, to whom he endeavored to
render every service in his power. Alexander got
acquainted also with a Mr. Fulton, a very godly man,
who taught the principal school, and also kept a Sun-
day-school for the benefit of the people.

A portion of his time he spent in viewing the island,

THE HEBRIDES OR WESTERN ISLES. 107

which is, in some parts, hilly, but contains a consider-
able amount of arable land, which had been improved
by the energetic and skillful management of Laird
Campbell. Islay has, indeed, been always noted as
the most fertile of all the Hebrides, or Isles of the Gael.
These extend along nearly the whole western coast of
Scotland, and are about two hundred in number, of
which at least thirty of the more southern appertain to
Argyleshire. Of these latter, Islay is by far the most
important. In former times it was the chief abode of
the ‘‘ Lords of the Isles,” who often maintained an au-
thority independent of the Scottish Crown, and the
ruins of whose castles and strongholds, situated gene-
rally on cliffs overhanging the ocean, are seen at
various points, as along the coast of Mull and Ardna-
murchan. In the centre of Islay there is a lake about
three miles in circumference, called Loch Finlagan,
from an island situated in it, in which the great
McDonald, King of the Isles, formerly had his resi-
dence. Here also was held, we are told, the high
court of judicature, consisting of fourteen members, to
which there was an appeal from all the courts of the
isles, the chief judge receiving, as his fee, the eleventh
part of the sum in dispute. The ruins of the ancient
edifices, and the traditions of celebrated chieftains who
had lived in Islay, as lords of Innisgael,* such as
“¢ good John of Islay” and ‘‘ Ronald of the Isles,” who, in
his castle of Dunnaverty, protected Bruce in his distress,
could not but excite a deep interest in the mind of a
youthful traveler, himself not unrelated to the people
among whom these relics and histories were fondly
cherished.

* Isles of the Gael. They also ruled over Ross-shire and other parts of
the adjacent mainland.

108 MEMOIRS OF ALEXANDER CAMPBELL.

On the second Lord’s day after the shipwreck, the
first having been necessarily occupied in attending to
the property at the wreck, he visited early in the morn-
ing the Sunday-school taught by Mr. Fulton. The
children read the Scriptures, repeated psalms and the
catechism, after which Mr. Fulton gave an exposition
of some Scripture, sung, prayed and dismissed with a
benediction. Afterward, he went to hear the Rev. Mr.
McIntosh, the Scots’ Church minister of the parish.
He seems at this time to have been growing more and
more doubtful in regard to the claims of the clergy,
and more careful and critical in observing their pro-
ceedings. ‘‘ He was entertained,” he remarks, ‘* with
a specimen of good old Scotch divinity,” and was
pleased with the ‘* aspect, pronunciation and gravity of
the venerable parson.” He preached from the text
‘*Let us come boldly to the throne of grace” in the
forenoon, and in the afternoon addressed his audience
in Gaelic. At the morning service the laird and his
family were present in their pew, situated in the most
conspicuous place in the church, and Alexander noticed
that the minister made a particular mention of them all
in his prayer, with earnest petitions on their behalf.
On the following Lord’s day they were absent, as the
laird was about to take his seat in Parliament, and
Alexander noticed that they were equally absent from
the prayers of the parson. This made quite a forcible
impression on his mind, and, as he remarked after-
ward in his Christian Baptist, ‘‘ became a subject of
curious reflection.”

“I had not, however,” he adds, “ traveled very far till I
found it was a general practice in all parish churches, when the
patron was present, to give him a large portion of the opening
prayer, but always when absent he was forgotten. Being

COMPLIMENTARY PRAYERS. 109

but just arrived at the period of reflection, and determined to
study men as well as things, I became very attentive to the
prayers of not only the parish clergy, but of all others. I
observed it to be a general rule that when two or three n.inis-
ters of the same party happened to be present in the same
pulpit, whichever one prayed he made particular supplica-
tions for his ministering brethren. Thus the parson A prayed
very ardently for his brothers, parsons B and C, when they
were present; but when B and C were absent, A asked for
no blessings for them. I do not know that I ever saw it
otherwise in any sect or in any country. I noted this fact in
my pocket-book of memorandums, and placed it under the
same head with those of the parish ministers for their patrons.
I think I headed this chapter, in my juvenile fancy, with the
words ‘ COMPLIMENTARY PRAYERS, or prayers addressed to
human beings not yet deified.”

In the same article he goes on to detail a subsequent similar
experience. ‘In processof time,” he remarks, ‘* I happened
to make a tour with a very devout divine, and as he always
spent the night in the house of some of his ‘ lay brethren,’ in
offering up his evening sacrifice, or what is more commonly
called ‘leading in family worship,’ he never forgot to pray
in an especial manner for his host, earnestly desiring that the
family among whom he spent the night might be peculiarly
blessed. During fourteen days and nights which I spent in
his company, he never once forgot to pray for the proprietor
of the house that gave him his supper and bed. In justice
to his devotion, I should remark that one evening was spent
at an inn, where he asked the liberty of attending upon family
worship, and there he also prayed as fervently for his land-
lord and landlady as if in a private family. In justice to the
landlord, too, I should observe that he remitted to him his bill
in the morning, with an invitation to give him a call when
convenient. * * œ> œ This I also noted down under the
head of ‘complimentary prayers.’” In order, however, to
prevent misunderstanding, he adds: “ I would not be under
stood as censuring the practice of one Christian praying for

16

110 MEMOIRS OF ALEXANDER CAMPBELL.

another when it is by request, or when, trom any considera-
tion, it becomes necessary, or of a whole church praying for
another church, or for one member or for those that are not
members, either in their presence or absence. But this is
quite a different thing from those prayers which we call
complimentary, which, if not intended as a mere compli-
ment, most certainly appear so in the above instances at least,
and in many others which might be adduced. * * * =»

“It is usually allowed that it is one of the greatest and
best of blessings that we should be admitted to lift up our
voices to the throne of the Universe. But if ever there be a
moment in a Christian’s life when humility and sincerity be-
come him well, this is the moment, when he is speaking to
that glorious and mighty One, before whose throne ‘ seraphs
veil their faces and angels prostrate fall? Our words, as-
suredly, should be few and well ordered—no pomp of lan-
guage, no vain parade of words, no compliment to men when
we claim the audience of our Almighty Maker.”

He always thought it incongruous for any one lead-
ing in prayer with others to offer special petitions for
one or more of those who are supposed to unite in the
prayer, while he uses at the same time the first person
plural, ‘‘ we ask,” ‘* we pray,” etc., thus including the
person prayed for in the terms employed, while in point
of fact he is necessarily excluded from the address offered
by others on his behalf. He therefore carefully avoided
the practice which he condemned, and neither he nor
his father were in the habit of offering up special peti-
tions for any who, at the time, united in the prayer.
By both of them, prayer was regarded as a sacred priv-
ilege, to be exercised with a very strict regard to the
proprieties of the occasion. As to their style, it may
be well to observe here, while the subject of prayer is
under consideration, that Alexander generally used
great plainness and directness of expression, while his

MANNER IN PRAYER. 111

thanksgivings and petitions were comprehensive, scrip-
tural and appropriate to the circumstances. His father
went more into detail, was more diffuse, and his
thoughts, as well as his sentences, were sometimes in-
volved. He was disposed to make a rather redundant
use of adjectives, both in his prayers and sermons, and
when quoting Scripture, as he constantly did in both, he
could not in some cases forbear adding epithets, in
order, if possible, to enhance the force of the language.
Thus, when at the close of his prayer he would some-
times embody in it what is commonly called the Lord’s
Prayer, instead of the simple words, ‘‘thy will be done,”
he would say, ‘‘thy blessed and holy will be done.’
Again, instead of asking for ‘‘mercy” and ‘‘ grace,” he
would pray for ‘‘ sin-pardoning mercy and sanctifying
grace.” With the exception, however, of those cases
in which his feelings led him thus to endeavor to exalt
and magnify the Divine perfections, he was careful to
quote the exact language of Scripture. Alexander, on
the other hand, seemed often to prefer a paraphrase,
though he was fond of using a new version if it ren-
dered the sense more clear. Thus, instead of saying,
‘“ Lead us not into temptation,” he would say ‘‘ Aban-
don us not to temptation ;” instead of ‘‘ Deliver us from
evil,” “ Deliver us from the Evil One.” With regard
to the Lord’s Prayer, both regarded it as a model rather
than a prescribed formula, and thought it, at least in
regard to one of its petitions, as being specially de-
signed for the time at which it was given. At that time
Christ’s kingdom had not yet been fully set up on earth,
and there was a propriety then in the petition ‘thy
kingdom come.” But when the kingdom had come,
and had been publicly set up and established, as re-
corded in the second chapter of Acts, this petition

,

Lo Se MEMOIRS OF ALEXANDER CAMPBELL.

ceased to be appropriate, at least in its original applica-
tion. If, then, the expression ‘‘thy kingdom come”
happened to be used by Thomas Campbell, he was
careful to apply it to the second coming of Christ in his
kingdom, and to say, ‘‘thy kingdom come, in its ulti-
mate fullness and glory;” while Alexander perhaps
would say, ‘May thy kingdom be established in the
hearts of the children of men.” Both were given to
amplification. The father was disposed to enlarge the
expression ; the son to amplify the thought. The former
would enforce by means of epithets and repetition; the
latter by extending the idea in connecting it with its
antecedents or its results. Both were characterized by
fluency, solemnity, fervency and manifest sincerity. In
neither was there any tendency to ornate or pompous
diction, or to a loud and boisterous delivery. To some,
indeed, Alexander’s style of prayer might at first appear
too composed and calm; but his manner was the natural
expression of a high intellectual nature, necessarily un-
demonstrative, as holding the feelings in abeyance, but
not on that account less deep, fervid and sincere. Ina
word, his manner was reverential without being abject;
deliberate, but not frigid; earnest, but not impassioned ;
while his dignified and solemn bearing, the distinct
intonations of his clear and silvery voice, his forcible
emphasis, his truly scriptural petitions, his evident
realization of his true position, and his self-posed con-
sciousness of the nature of the duty in which he was
engaged, all contributed to render his prayers most
edifying and impressive.

CHAPTER. VIII.

Journeyit gs—Jura—Iona—Account of Columban—Glasgow—Kind recep
tion by Greville Ewing.

Sagan providences are seldom properly compre-
hended at the time of their occurrence. Events
which are afterward recognized as blessings are, at
the time, often thought to be disasters; and seeming
blessings are found subsequently to prove the greatest
evils. When Simeon was detained in Egypt, the patri-
arch Jacob said: ‘‘Joseph is not, and Simeon is not,
and ye will take Benjamin away: all these things are
against me.” But these apparent privations were only
the appointed means through which he himself and his
house were to be reunited and preserved. Rachel
thought the possession of a child would be the highest
joy on earth; but when Benjamin was born, she found
occasion to call him Benoni, ‘‘son of my sorrow.”
The shipwreck which Thomas Campbell’s family had
suffered seemed to be a complete disappointment of all
their hopes, as it was an entire frustration of their plans
and purposes. But there was an important work for
Alexander to accomplish, needing special preparation
both of heart and mind; and this seeming calamity
was afterward seen to be one of the most important of
that train of events by which that preparation was
secured. Already had it led him to a final determina-
tion as to his proper field of labor; and the circum-
voL .—H io* 113

[14 MEMOIRS OF ALEXANDER CAMPBELL.

stances in which it directly involved him were those
precisely adapted to qualify and guide him in that
future life-work.

While the family were engaged in securing, drying
and packing up whatever portion of their property
could be recovered from the wreck, it became an im-
portant question with them what course to pursue.
Their passage-money had been at once honorably re-
funded by the owners of the vessel, and by going to
some shipping-port they might have renewed their
attempt to cross the ocean. But the season was now
far advanced, and even if new preparations had been
made, which would have required some weeks, Mrs.
Campbell and her daughters were unwilling to tempt
again so soon the dangers- from which they had just
escaped. It became evident, therefore, that their em-
barkation for America would have to be postponed
until, at least, the stormy winter months were past, and
they thought it best to remain, in the mean while, in
some suitable place in Scotland. The selection of such
a place was not difficult, for, as Alexander felt an
ardent desire to spend some time at the University
where his father had been educated, it was at once
determined that they would all proceed to Glasgow.

From Bowmore, it was necessary to travel about one
hundred and thirty miles by land and water in order
to reach Glasgow, owing to the somewhat circuitous
nature of the route. Accordingly, all things being in
readiness, on Monday, October 24, the most of the
baggage was forwarded to Greenock by the Bowmore
and Greenock packet, the family concluding to go by
a more comfortable and direct way. Before starting,
Alexander obtained a letter of introduction from Mr.
George Fulton to Rev. Greville Ewing; one from Mr.

THE ISLAND OF JURA. a15

Hector Simpson, merchant, to Mr. William Harley,
manufacturer; and one from the Rev. Mr. McIntosh,
the parish minister, to Rev. Mr. McKenzie of Glasgow.
A conveyance being obtained for his mother and the
younger children, with the remainder of the baggage,
he sent them forward to Port Askeg, about ten miles
distant, on the eastern side of the island, from which
place all were to take a boat to Tarbet. He, himself,
with a companion, walked down in the evening and
found all safely arrived, though his mother and one of
his sisters had been greatly endangered by a fall from
the vehicle on their way. Port Askeg is a small harbor
in the narrow sound between Islay and Jura. Near the
edge of the high bluff which here forms the coast of
Islay, a large building had been erected for the accom-
modation of passengers, and from this point a boat
sailed, usually twice a week, for Tarbet, about thirty-
five miles distant on the way to Glasgow.

On the opposite side of the sound lay the island of
Jura, whose shore is shelving and less steep than that
of Islay, but the interior of the island seemed to pre-
sent nothing except great mountains and rocky cliffs.
Having waited in vain, on the following day, for the
packet, which was detained by contrary winds, and
finding that on the morning of the 26th there was still
no sign of it, Alexander, pleased with the majestic
aspect of the mountains of Jura, determined to cross
over the sound to visit them. He found the island wild,
rude and almost uncultivated, there being but few
houses and very little arable land. He ascended some
of the lofty peaks called the ‘‘Paps of Jura,” and was
greatly delighted with the bold and romantic scenery
presented to his view. Covered mostly with heath,
these lofty elevations and rugged slopes furnished a

116 MEMOIRS OF ALEXANDER CAMPBELL.

scanty pasturage for a species of coarse-wooled sheep
recently introduced with great advantage into the High-
lands. He admired greatly the flocks of these animals,
so clean and white and marked with black spots upon
their foreheads, grazing like herds of deer amidst the
wild scenery. He viewed with a degree of awe the
precipitous cliffs which presented themselves as he
toiled up the steep ascent, and contemplated with de-
light the rills of limpid water which, issuing near the
summits, fell from rock to rock like tiny streams of
liquid silver, until they disappeared in the deep and
silent glens.

Alexander had an excellent appreciation of the beau-
tiful, and especially of the grand, in Nature, and was
always pleased with extensive prospects and fine land-
scapes. In these respects he differed much from his
father, who seemed to pay little or no attention to any-
thing of this kind. If he were called to see a fine
view, he would readily acquiesce in the admiration of
those who had directed his attention to it, but the next
moment he would be found engaged in what seemed
constantly to occupy his mind—the goodness of God
and the salvation of men. Upon Nature around him
he seemed ever to look with the eye of a utilitarian,
and if directed to the beauty of a flower, would begin
to inquire respecting the uses of the plant, and es-
pecially if it possessed medical qualities. To cure or
alleviate the evils, both physical and spiritual, to which
man is subject, to fear God and keep his command-
ments, seemed to be his whole concern. The esthetics
which claimed his attention were, so to speak, those of
the human soul—the beauty of virtue—the charms of
godliness and the attributes of the Creator, glorious in
holiness and infinite in all his perfections. But Alex-

TASTE FOR MUSIC AND POETRY. 114

ander, while he was impressed, perhaps as profoundly
as his father, with spiritual excellence and beauty, and
the sublime revelations of Deity, seemed to superadd
to this, from a wider range of thought and feeling, and
his more acute perception of the resemblances of things
and of their relations, a considerable taste for the
beauties of Nature and of Art. With him, these gave
rise, however, to a calm feeling of enjoyment, rather
than to enthusiastic admiration, nor was their contem-
plation usually unmingled with considerations economi-
cal and practical. In regard to the strictly imitative
arts, as painting and sculpture, his taste had received
no culture, and he made no pretensions to a critical
judgment. In music, especially sacred music, he took
great pleasure, and was visibly affected by it, often
calling, when the occasion permitted, for the singing
of psalms and hymns, and, though unable to carry the
air alone, uniting in the singing with a clear, musical
voice and evident enjoyment. In regard to poetry, to
which he had already paid considerable attention, his
taste was more developed, and his judgment even criti-
cal, though he was more disposed to exercise it upon
the sentiment, which in poetry is secondary, than upon
the expression, which is primary, and much more sensi-
ble of defective imagery than of defective rhythm.

He was, at this time, quite an admirer of the poems
of Ossian. Whether or not, with Drs. Blair, Gregory
and many other Scotch critics, he believed in the genu-
ineness of these poems, he was at least much taken
with the tenderness and sublimity so characteristic of
them, and had been at the pains of copying into his
common-place book extended extracts from them. As
much of the beauty of these poems is derived from
local associations, it were easier to imagine than to

t18 MEMOIRS OF ALEXANDER CAMPBELL.

describe his feelings now, when, upon the summit of
one of the lofty peaks of Jura, he found himself amidst
the very scenes described by the poet, where ‘‘the
mountains showed their gray heads,” ‘* the blue face of
ocean smiled,” and ‘‘the white wave was seen tumbling
round the distant rock.” In fancy, he might almost
hear the ‘‘ murmur of the streams of Lora,” or see in
the distance the ‘‘ halls of Selma” and the groves of
‘* woody Morven,” for it was but a few leagues across
the arm of the sea which washes the northern shore of
Jura to the isle of Mull, with its towering Bein Vore
visible to the distant islands, and but a few miles further
to the narrow sound, where, upon the mainland toward
the right, a district of Argyleshire still retains the name
of Morven, and where, amidst the finest and most
romantic natural scenery of the Western Isles, and the
ruins of ancient castles upon the rocky cliffs, both his-
tory and tradition serve to enhance the enjoyment of
the present through the associations of the past.

But we cannot suppose his thoughts confined to
themes of mere scenic or poetic interest or to those of
legendary lore, for close to the isle of Mull, off its
western coast, lay the isle of Staffa, with its basaltic
pillars and its celebrated Cave of Fingal, and directly
opposite the opening of this cave, at a distance of some
seven miles, the island of Iona, most of all likely to
awaken the reflections and to enchain the attention of
the youthful and religious student. This, as Dr. John-
son observes, is ‘‘ that illustrious island which was once
the luminary of the Caledonian regions, whence savage
clans and roving barbarians derived the benefits of
knowledge and the blessings of religion. To abstract
the mind from all local emotion would be impossible, if
it were endeavored, and would be foolish, if it were

MONASTERY OF IONA. 119

possible. Whatever withdraws us from the power of
our senses, whatever makes the past, the distant or the
future predominate over the present, advances us in the
dignity of thinking beings. Far from me and from my
friends be such frigid philosophy as may conduct us,
indifferent and unmoved, over any ground which has
been dignified by wisdom, bravery or virtue. That
man is little to be envied whose patriotism would not
gain force upon the plain of Marathon, or whose piety
would not grow warmer among the ruins of Jona.”
Here are still to be seen the ruins of an august monas-
tery and cathedral, and of three royal chapels, with
extensive cemeteries, filled with numerous graves of
those now unknown, but who, as Dr. Johnson observes,
‘did not expect to be so soon forgotten.” For it is in
this hallowed earth, to use the language of Scott,

“ Where rest from mortal coil the mighty of the isles ;”

and tradition makes it also the place of sepulture for
the kings of Scotland, and even for the monarchs of
other lands, brought hither to rest in the consecrated
soil of the Holy Isle.

There is not a more charming or interesting portion
of history than that which records the life and labors of
Columban, who, in the sixth century, rendered the
little island of Iona a brilliant centre of learning and
of pure religion amidst the darkness and idolatry that
then brooded over Great Britain, when an imperfect
and Popish Christianity, mingling itself with the bar-
barous superstitions of Scandinavian mythology, led
Redwald, King of East Anglia, to place a Christian
altar by the side of the statue of Woden. Intelligent
and noble youths here assembled from various regions ;
some, like Oswald, to be educated for the discharge of

{20 MEMOIRS OF ALEXANDER CAMPBELL.

kingly duties; others to be prepared, by a course of
discipline and study, usually of eighteen years’ duration.
to be ordained as missionaries and instructors, not only
to enlighten their own country, but to labor in other
fields both dangerous and remote. After all the con-
troversies that have been waged in reference to the
history of these Culdees of Iona, it is generally ad-
mitted that their doctrines and their lives were pure
and simple; that they rejected the Romish ceremonies,
doctrines and traditions; that, as even Bede admits,
though himself indignant at their repudiation of the
authority of the Bishop of Rome, ‘‘they preached only
such works of charity and piety as they could learn
from the prophetical, evangelical and apostolic writ-
ings ;” that they boldly asserted the exclusive authority
of the Scriptures, and that their modes of worship
and their forms of church government were primitive
and simple.*

* The labors of that remarkable missionary, Patrick, had prepared the
way for those of Columban. Patrick was a Scotchman, born in the fourth
century, in the village of Boneven (since called in honor of his memory
Kilpatrick), between Dumbarton and Glasgow. He led a wild, thoughtless
life till about seventeen, when, with many others, he was carried off to Ire-
land by pirates, and sold to an Irish chieftain. While herding his cattle he
became deeply impressed with religion, and the spirit of devotion glowed
within him. Making his escape after six years, he returned home to Scot-
land; but meditating upon the unenlightened and barbarous state of the
people in Ireland, he found no rest in his spirit, but experienced an irresist-
ible desire to carry the message of salvation to those among whom he had
passed so many years of his youth. “ Whence did I receive,” he says, “so
great and blessed a gift, to know and love God, to leave native land and
parents, although many gifts were offered to me with tears if I would remain
there? And against my wishes I was forced to offend my relations and many
of my well-wishers. But, according to God’s guidance, I did not yield to
them at all; not by my own power, but it was God who conquered in me,
and withstood them all; so that I went to the people of Ireland to publish
the gospel to them, and suffered many insults from unbelievers and many
persecutions, even unto bonds, resigning my liberty for the good of others.

LABORS OF COLUMBAN. 13)

Columban was an Irishman, born in the village of
Garten, in county Donegal, about A. D. 565. It was
while at the monastery of Bangor, which contained three

And if I am found worthy, I am ready to give up my life with joy for
His name’s sake.”

He is supposed to have gone to Ireland about 431, and for the rest of his
life continued to preach Christ amidst many persecutions and trials through-
out Ireland, reclaiming the people from idolatry and barbarism, and estab-
lishing monasteries distinguished for strict Christian discipline, for industry,
for a knowledge of the Scriptures and the best learning of the age, so that
Ireland became, for a time, under these influences, the most enlightened
country of Europe, and acquired the title of the “ Isle of Saints.” Patrick
himself, afterward, when Popery became fully developed, was canonized and
became the tutelar saint of Ireland with the Catholics.

Although the devotion and purity of purpose of the eminent men to whom
Ireland owed this distinction can hardly be exaggerated, the effects produced
by their labors was great, not so much in itself as in contrast with the dark-
ness and degradation that prevailed among the people; and, though their
influence undoubtedly enlightened and civilized many, it never pervaded the
mass of the population, who remained barbarous and uneducated, and soon
afterward fell an easy prey to the superstitions of the Church of Rome. On
this point, Southey remarks, in his Life of Wesley: “Melancholy and
anomalous as the civil history of Ireland is, its religious history is equally
mournful and not less strange. Even at the time when it was called the
Island of Saints, and men went forth from its monasteries to be missionaries,
not of monachism alone, but of literature and civilization, the mass of the
people continued savage, and was something worse than heathen. They
accommodated their new religion to their own propensities with a perverted
ingenuity at once humorous and detestable, and altogether peculiar to them-
selves. Thus, when a child was immersed in baptism, it was customary not
to dip the right arm, to the intent that he might strike a more deadly and
ungracious blow therewith, and under an opinion, no doubt, that the rest of
the body would not be responsible, at the resurrection, for anything that had
been committed by the unbaptized hand. Thus, too, at the baptism, the
father took the wolves for his gossips, and thought that, by this profanation,
he was forming an alliance, both for himself and his boy, with the fiercest
beasts of the woods. The son of a chief was baptized in milk; water was
not thought good enough, and whisky had not then been invented. They
used to rob in the beginning of the year, as a point of devotion, for the pur-
pose of laying up a good stock of plunder against Easter; and he whose
spoils enabled him to furnish the best entertainment at that time was looked
upon as the best Christian.”

11

(22 MEMOIRS OF ALEXANDER CAMPBELL.

thousand monks, that Columban became impressed with
the earnest desire to go out amidst difficulties and dan-
gers to publish the gospel and to establish Christian
discipline among savage nations.”

“O that God would grant,” said he, as quoted by Ne
ander “ (since, insignificant as I am, still I am his servant),
that he would awaken me out of the sleep of indolence, and
so kindle that fire of Divine love that this Divine flame may
always burn within me! O that I had the wood with
which that fire might be continually nourished, that it might
never more be quenched, but always increase within me!
O Lord, give me I beseech thee, in the name of Jesus Christ
thy Son, my God, that love which can never cease, that will
kindle my lamp, but not extinguish it, that it may burn in me
and enlighten others. Do thou, O Christ, our dearest Sa-
viour, thyself kindle our lamps, that they may evermore shine
in thy temple ; that they may receive unquenchable light from
thee—the unquenchable light that will enlighten our darkness.
and lessen by us the darkness of the world! My Jesus, I pray
thee, give thy light to my lamp, that in its light the most holy
place may be revealed to me, in which thou dwellest as the
eternal Priest, that I may always behold thee, desire thee, look
upon thee in love, and long after thee. It belongs to thee to
show thyself to us thy suppliants, O Saviour full of love, that
we may know thee, love thee alone, think of thee alone day
and night, that thy love may fill our souls, and that this love so
great may never more be quenched by the many waters of this
earth ; as it is written, ‘ many waters cannot quench love.’”

Permission having been granted by the abbot, Colum-
ban first fixed upon the island of Iona as a suitable
place of retirement and seclusion, and with twelve
companions established there a monastery and school,
which soon became widely celebrated. Though mo-
nastic rules were adopted, and Columban inculcated
strict obedience to them as evidence of Christian hu-

TEACHINGS OF COLUMBAN. 133

mility, he seems to have encouraged individual freedom,
and to have directed the thoughts of the brotherhood to
the greatest attainment of the Christian life—the sur-
render of the will to God.

“We must willingly surrender,” says he, ‘+ for Christs
sake, what we love out of Christ. First of all, if it is neces-
sary, our bodily life must be surrendered by martyrdom for
Christ. Or, if the opportunity be wanting for such blessed-
ness, the mortification of the will must not fail, so that they
who live henceforth live not unto themselves, but unto him
who died for them. Let us therefore live to him who,
though he died for us, is the life. Let us die unto ourselves,
that we may live to Christ. For we cannot live to him, if
we do not first die ourselves, that is, our own wills. Let us
be Christ’s, not our own; we are bought at a dear price,
truly so; for the Master gave himself for the servant, the
King for his attendants, God for man. What ought we to
give in return when the Creator of the universe died for us
sinners, who yet were his creatures? Believest thou that it is
not necessary to die to sin? Certainly thou must do that.
Let us therefore die; let us die for life, since he who is the
life, died for the dead; that we may be able to say with Paul,
‘I live, yet not I, but Christ liveth in me, who died for me;’
for this is the language of the chosen. No one can die to
himself, if Christ does not live in him. But if Christ be in
him, he cannot live to himself. Live in Christ, that Christ
may live in thee.”

Such were his sweet lessons in relation to a true union
with Christ, nor were his warnings against speculations
in religion less remarkable. Speaking against idle
subtleties about the Trinity, he says:

« Who can speak of the essence of God? How he is
everywhere present and invisible, or how he fills heaven and
earth and all creatures, according to these words, ‘ Do not I
fill heaven and earth, saith the Lord?’ Jeremiah xxiii. 24.

124 MEMOIF'S OF ALEXANDER CAMPBELL.

[he universe is full of the Spirit of the Lord. ‘ Heaven is
my throne and earth is my footstool.’ God therefore is every-
where in his own infinity ; everywhere altogether nigh, ac-
cording to his own testimony of himself. ‘Am I not a God
at hand, saith the Lord, and not a God afar off? We there-
fore seek after God not as one who is far from us, since we
can apprehend him in our own inward souls, for he dwells in
as as the soul in the body, if we are not dead in the service
of sin. If we are susceptible of this, that he is in us, then
we are truly made alive by him, as his living members. ‘In
him,’ says the apostle, ‘we live and move and have our
being.’ Who shall search out the Most High accordi.ig to
this his unutterable and inconceivable essence? Who shall
fathom the depths of the Godhead? Who shall boast that he
knows the infinite God, who fills and surrounds all things;
who penetrates all things, and is exalted above all; whom no
man has seen as he is? Let no one then venture to inquire
into the unsearchable essence of God; only believe, simply
but firmly, that God is and will be what he was, since he is
the unchangeable God. God is perceived by the pious faith
of a pure heart, and not by an impure heart and vain dis-
course. Art thou disposed to investigate the unutterable with
thy subtleties? Then wisdom will be further from thee than
it was. Ecclesiastes vii. 24. Dost thou, on the contrary,
apprehend him by faith? Then wisdom will stand before
thy doors.”

Thus many of the important things that have dis-
dnguished the Lutheran and other great religious re-
formations were taught and practised in this lonely
isle, under the influence of that Divine light which, at
sundry times and in various modes, and in different
places, has strangely and unexpectedly shone forth
amidst the darkness of the nations. This light, how-
ever, has long since departed from Iona. When Dr.
Johnson visited the island in 1773, he found its fertile
but limited area of scarcely three square miles in-

PASSAGE TO TARBET 125

habited by a dense but gross and neglected population,
without a school for education or a temple for worship,
with but two among them who could speak English,
and not one who could read or write. But that light
of truth has shone forth in turn in other lands, and the
youth who now, from the mountains of Jura, gazed
upon the surrounding scenes and thought of former
times, was himself destined in a few years, like his
countryman Columban, to establish, in a secluded valley
of the far-off Western World, a religious reformation
based exclusively upon the Bible, and embracing the
same striking points of personal trust in Christ and
opposition to human speculations which characterized
the teachings of Columban; and to found there, like-
wise, a literary institution free from the perverting
influences of a sectarian theology, and from which
youthful and devoted missionaries have already borne
a pure apostolic gospel, even to the shores of California
and to the distant regions of Australia.

After spending most of the day upon the rugged
mountains of Jura, Alexander rambled over other parts
of the island, and called at the residence of the pro-
prietor, whose name was Campbell, where he was
very kindly and hospitably received. As evening ap-
proached, he recrossed the sound and returned to the
inn, where, though greatly fatigued, he slept but little
during the ensuing night. Next morning, about ten
o’clock, the packet arrived, and soon after the family
embarked with the other passengers who were waiting,
and, sailing down the sound with a side wind, arrived,
after a rough passage of twenty-four hours, at Art-Pat-
rick, ten miles from Tarbet. Here, the wind being
ahead, they had to cast anchor. Laird Campbell had
a very handsome seat at this place, and his family, who

ne

126 MEMOIRS OF ALEXANDER CAMPBELL.

were there at this time, learning that some of the ship-
wrecked passengers had arrived in the packet, and
were detained by a contrary wind, very kindly sent a
large row-boat to convey them to Tarbet. As the boat
was very heavily laden, having in it twenty-four pas-
sengers with their luggage, Alexander found it neces-
sary to row without intermission for the whole ten miles,
in order to assist its progress. From the place of land-
ing there was a land carriage of two miles across the
peninsula of Cantyre, in order to reach the packet. In
assisting the passengers out with their luggage, he
happened, by a sudden movement of the boat, to be
thrown into the water, but got out without any other
inconvenience than a complete wetting, which, how-
ever, might have proved very injurious had he not
possessed a vigorous constitution, for, as there was not a
sufficient number of conveyances to take all the pas-
sengers and their baggage, he, in courteously giving
place to others, was finally obliged to remain himself,
wet as he was, with his own baggage, very uncomfort-
ably upon the lone and rocky shore, until a conveyance
could return from Tarbet. He often, in after life, re-
ferred to the hours thus spent, when, chilled with the
ocean breeze, he paced alone the deserted strand, as
among the most dreary he ever passed. But the con-
veyance having at length arrived, he was carried to
Tarbet, where he got himself dried, and, having ob-
tained some supper, went to bed and slept soundly.
The next day, being the Lord’s day, October 3oth, he
spent chiefly in family duties and in reading, and on
the following morning they all set out from ‘the small,
uncouth village of Tarbet,” as he styles it, in a packet
bound for Greenock. The wind being fair, they made
about half the distance in eighteen hours; but the wind

ARRIVAL AT GREENOCK. 127

now failing, and the captain and sailors becoming drunk.
there was a very uncomfortable delay. A Captain
Campbell, who was on board with his sisters, growing
uneasy, ordered some of the best of the sailors to ferry
him ashore. While they were gone the wind rose and
was favorable, but having to await the return of the
boat, which was long detained, no advantage could be
taken of it; and as it soon after failed again, they had
to remain in the same position all night. Next morn-
ing all the male passengers went ashore, having re-
solved to walk to Greenock, nve mues aistant. Here
Alexander engaged lodgings, and immediately returned
in a boat for his mother and the family ; and after much
fatigue and trouble, owing chiefly to the drunken cap-
tain, succeeded in getting them all with their luggage
safe to Greenock. This he found to be a considerable
town, with an excellent harbor filled with ships from
foreign ports, as the greater part of the commerce
of Scotland was carried on from Greenock and from
Glasgow Port, three miles above. Here, too, ended
the harassing difficulties of their transportation, which
contrast so strongly with the speed and comfort now
enjoyed through the agency of steam vessels, first
introduced upon the Clyde in 1812, little more than
three years afterward.*

* Tt was a native of Greenock, James Watt, who, in 1764, while instrument
maker to the University of Glasgow, there first gave to mankind the stean:
engine as an effective motive power. This noble invention seems to have
been first successfully applied to navigation in the United States by Johi
Fitch, upon the Delaware, 12th of October, 1788, in the “ Perseverance,”
which made a trip from Philadelphia to Burlington, and attained a speed of
six and one-third miles per hour against the current. Fulton’s successful
experiment on the Hudson did not occur until 1807. Fitch used paddles
moved by steam, but Fulton introduced the paddle weel, which is said to
have been previously invented by Mr. Miller of Dalswinton, Dumfrieshire
Scotland.

428 MEMOIRS OF ALEXANDER CAMPBELL.

Deeming it advisable to reach Glasgow in advance
of his mother and sisters, in order to have suitable
lodgings in readiness, Alexander, on the 3d of Novem-
ber, after having made arrangements for the passage of
the family, next day, on the fly-boat plying on the
Clyde between Greenock and Glasgow, set out on foot
for Glasgow, twenty-three miles distant, where he
arrived in the afterpart of the day. After obtaining
some refreshments at an inn, he concluded to present
his letter of introduction to Mr. Ewing, in order to
obtain his advice as to a suitable place of lodging.
Calling, therefore, at his house, No. 4 Carlton place,
he was most kindly received and hospitably entertained.
Next morning, having received Mr. Ewing’s advice
and a note from him to the Rev. Mr. John Mitchel, he
called and breakfasted with Mr. Mitchel, who rendered
him some assistance in finding lodgings, which were at
length obtained in Broad street, Hutchinsontown, ready
furnished. Here the family, who arrived safely next
morning, were duly installed, designing here to spend
the winter, while Alexander would attend the classes at
the University, and happy in being once more quietly
settled after the dangers, fatigues and trials of the past
month.

CHA PRE REX:
Glasgow University Classes—Essays—Religious Life—Scripture Meditations.

LASGOW, in which the Campbell family were

now to reside for a time, is the chief city of Scot-
land as regards wealth, commerce and population. It
then contained about one hundred and fourteen thousand
inhabitants, and was noted for its extensive manufactures,
for which it possessed great facilities, being placed in
the midst of a coal deposit averaging fifteen feet in
thickness and extending over one hundred and ten
square miles. It is adorned with many public buildings
and churches, and its venerable cathedral, the only one
that escaped the iconoclastic rage of Knox and his ad-
herents, is regarded as the finest specimen of Gothic archi-
tecture in Scotland. The college extends along the High
street more than three hundred feet, and occupies an
area of more than two acres. In an elegant building
is contained the Hunterian Museum,* a very valuable
collection of specimens in natural history, anatomical
preparations and medals. The Town Hall is another
fine building, much admired for its magnificent front.
South-east of the city, on the banks of the river Clyde,

* Dr. William Hunter was a native of Kilbride in Lanarkshire, a pupil
of Dr. Cullen, and elder brother of the celebrated John Hunter. He spent
a large fortune upon the collection of this splendid Museum, which now
enriches the University of Glasgow. Died in 1783, ten years before his
brother John.

voL .—I 129

130 MEMOIRS OF ALEXANDER CAMPBELL.

the “ winding Clutha” of Ossian, there is a fine park of
about one hundred and eight acres, adorned with trees,
and with more than three miles of graveled walks for
the recreation of the citizens. Many interesting per
sonal and historical associations cluster around this
ancient city, which is supposed to have existed for more
than twelve centuries.

Through the courtesy of Mr. Ewing, Alexander was
introduced to the different professors of the University,
and on the 8th of November, immediately after the
‘*town sacrament,” the time at which the course com-
menced, he entered his classes. He had but fairly
begun, however, when Mr. Ewing, who seems to have
taken a special interest in the family, ascertaining that
their place of lodging was incommodious, sought out,
of his own accord, a more eligible situation in Youngs-
land, Broad street, Hutchinsontown, to which they all
removed in the latter part of November. Here they
remained during their stay in Glasgow, spending the
time very agreeably, forming a very pleasant acquaint-
ance with many persons of respectability, and experi-
encing the kindest attentions from a number of choice
friends. One of Alexander’s first cares, after the family
were fairly settled, was to look to the preservation of
the books which had been damaged in the shipwreck.
A great many of them he found it necessary to have
re-bound ; and, from the list which he made out of them,
it appears that they were volumes of the Greek and
Latin classics and English literature, but chiefly works
on theology.

As the University was attended by a large class, often
numbering fifteen hundred students, many of whom
were from Ireland, Alexander, who was of an emi-
nently social disposition, formed a very extensive ac-

UNIVERSITY CLASSES. 131

quaintance among them, and some warm friendships.
Of those with whom he was specially intimate may be
mentioned Mr. Moffit, Mr. McFarlane, Mr. Beard, Mr.
Dymock, Mr. Cuthbertson, of Scotland; Mr. Whinning
and Mr. Gourley, of Ireland; and Mr. Crisp, Mr. Red-
ford, Mr. Cluney, Mr. Grive, Mr. Burder and Mr.
Hooper, of England, who were among his classmates.

The classes he had entered were those of Professor
Young, both public and private, in Greek; those of
Professor Jardine, public and private, in Logic and
Belles Lettres, and Dr. Ure’s class in Experimental
Philosophy. The necessary preparation for these
classes, and the various exercises required, kept him
extremely busy, and he devoted himself with uncommon
zeal and indefatigable industry to his studies during the
session. In addition to the above regular classes, he
resumed the study of the French, and gave considerable
time to English reading and composition. Retiring to
bed at ten o’clock P.M., he rose regularly at four in the
morning. At six, he attended his class in French;
from seven to eight, a class in the Greek Testament ; and
from eight to ten, his Latin classes, returning to bathe
and breakfast at ten. In the afternoon he recited in a
more advanced Greek class and in Logic, attending
also several lectures per week delivered by Dr. Ure,
and accompanied with experiments in natural science,
in which he was very much interested. Professors
Young and Jardine had been his father’s teachers up-
ward of twenty-five years before, and had been also
favorite professors with the poet Campbell, who had
finished his course at Glasgow, his native city, in May,
1796, and who speaks of Jardine in his letters, as the
‘¢amiable,” the ‘‘ benign,” the ‘‘ philosophic Jardine.”
Professor Young, too, the profound grammarian and

132 MEMOIRS OF ALEXANDER CAMPBELL.

master of elocution, had taken great interest in the
youthful poet, and used to read to his class, with enthu-
siasm, the elegant metrical versions of the Greek poets
presented by his pupil, which constantly received the
highest prizes. With these and other renowned pro-
fessors Alexander was greatly pleased, and the devoted
attention which he gave to their instructions is amply
attested by the large number of closely-written volumes
which he filled during the session with copious notes of
their lectures, and with his own translations from the
Iliad of Homer, the Œdipus Tyrannus of Sophocles, etc.,
together with numerous essays and exercises in prose
and verse, handed in to the professors in his various
classes as regular exercises.

A number of juvenile poems, some of which he had
composed in Ireland, also appear in one of these vol-
umes, having been written, as he states, ‘‘ for his own
improvement, and that he might be enabled to judge
of the poetic compositions of others.” These, however,
do not possess sufficient merit for publication, nor did
he himself ever esteem them worthy of it. They are
deficient in rhythm and expression, and ‘* want fire,” as
was said of some of the early verses of the author of
the ‘*‘ Pleasures of Hope” by his elder brother Daniel,
to whom he had submitted them for criticism ; and who,
suiting the action to the word, twisted up the manuscript
and thrust it between the bars of the grate! There is
scarcely any one, of even ordinary taste and education,
who does not, in the ardent period of youth, experience
something of the “afflatus poeticus.” With most, this
is, however, but a transient influence, springing from
the exuberance of youthful feeling; and though it may
have its use in refining that feeling and creating a love
for poetry, it usually subsides amidst the sober pursuits

POWERS OF IMAGINATION. 133

of life. To what measure of success Alexander Camp-
bell might have attained in this species of composition,
had he devoted himself to it, it is not easy to say;
but, though some subsequent attempts at versification
seem more promising, it is not likely he would have
excelled in it, as the natural tendency of his mind was
to wide and general views, rather than to that delicate
analysis and minute descriptive detail so necessary in
poetry ; and his conscientious reverence for truth and
fact, prohibited any lofty flights of fancy or of bold in-
vention. For fiction, indeed, he had no taste whatever ;
and though he conceded, in this respect, a certain license
to the distinguished poets. he used in after years often
to express his wonder that any one could take an interest
in works of mere invention, such as romances, when
they knew, perfectly well, that not one of the things
related had ever happened.

That he himself possessed a good degree of the
imaginative faculty is unquestionable; but in him the
understanding and the judgment largely predominated,
and his imagination displayed itself, not in poetic crea-
tions, but in the far-reaching grasp by which, as an
orator, he seized upon principles, facts, illustrations
and analogies, and so modified and combined them as
to render them all tributary to his main design. It was
in the choice of arguments, in unexpected applications
of familiar facts, in comprehensive generalizations,
widening the horizon of human thought and revealing
new and striking relations, that this faculty manifested
itself; subservient always, however, to the proof of
some logical proposition or to the development of some
important truth. His deficiency in the musical faculty,
as well as the preponderance of the reasoning powers
and of the practical understanding, would, doubtless,

12

134 MEMOIRS OF ALEXANDER CAMPBELL.

have inhibited the attainment of any poetic distinction.
It is true, indeed, that a man of even ordinary talents,
sensibility and reading, may, by application and labor,
produce works dignified by the name of poems; but it
is little else than a mechanical process, where the ear
arranges words, and the fancy selects imagery to °x-
hibit and to adorn prosaic thoughts in a poetic dress.
The true poet must possess, by nature, the most delicate
perceptions of beauty and of harmony, and that vivid
imagination to which these are allied, and which not
only creates, but gives unity and life and action to its
productions, so as to make ‘‘things that are not” seem
“things that are.” It is by no means to be regretted,
however, that Alexander Campbell did not devote him-
self to poetry. He chose the more congenial pursuit
of truth, and a nobler and far ‘more important field of
labor, where success was to be rewarded not by mere
human applause or the fading garland of the poet, but
by the praise of God and the crown of immortality.
Since he became afterward distinguished as a prose
writer, it may not be uninteresting to the reader to
place before him one of his prose essays, written during
his stay in Glasgow, that a proper comparison may be
made in regard to his style at different periods. The
following essay is selected from among those required
by Professor Jardine in Belles Lettres, as it is brief. In
a note prefixed to the manuscript volume in which they
are contained, it is said that the reason for writing them
out thus was to preserve them ‘‘for retrospection, that
at any future period the author may look back at
former states of mind and habits of composition, and
may, from thence, judge of improvement, etc.” Criti-
cism is also strongly deprecated, if the book should
happen to fall into the hands of a critic, who is re-

EARLY PROSE COMPOSITION. 135

minded that these essays are the imperfect attempts of
a mere student, and that the critic himself was once
similarly inexperienced, and should not look with scorn
on such efforts for improvement; and the note closes
with the remark ‘‘that perhaps in circling months, the
day may come that the author will bid defiance to him
who should demean himself to criticise the attempts of
youth.” From this last sentence he seems to have
been conscious of the possession of that undeveloped
power which became afterward so conspicuous, and to
have anticipated the high distinction to which he would
one day attain:

“ON THE PURPOSES SERVED IN OUR CONSTITUTION BY
THE REFLEX SENSE OF BEAUTY.

“ Doubtless the wise Author of our nature has not endowed
us with any faculties of mind or body that are not useful to
us, and conferred on us for good and wise ends, that we
might be capable of admiring the works of creation, and
therein behold the wisdom, power, and goodness of the
Author; that we might be enabled to observe the grandness,
sublimity and beauty of all his works, and receive pleasure
in contemplating his goodness in thus preparing an habitation
for us. He has endowed us with powers of receiving plea-
sures from the beauties of nature and art: these powers are
called natural. Each particular sense differs from another in
itself, in the qualities of external objects that make an im-
pression on it, in the emotions produced in the mind, and in
the final cause ; but as we are to confine ourselves to the pur-
poses served in our constitution by the external sense of
beauty, we shall proceed to point them out.

“That as man is destined for the enjoyment of perfect
beauty hereafter, it was wise and kind in the wise Author of
nature to give him a taste for it and a sense to feel it.

“The objects that man in his future state of happiness is
destined to behold are represented to us in divine revelation

136 MEMOIRS OF ALEXANDER CAMPBELL

as perfectly beautiful both in color, proportion and variety:
not only the objects man has to behold, but the sounds which
he is to hear, are to be harmonious and beautiful to the ear.
Were he then entirely unacquainted with what is beautiful in
sight or sound, had he no sense to feel it, nor taste for it, all
those descriptions would be of no avail, no inducement to
him to excite to virtuous actions, that he might enjoy this
happiness for ever; but that we might be excited by these
representations to seek for this happiness, our present con-
stitution is so organized as to receive pleasure from the vari-
ous qualities called the beautiful in external objects, inso-
much that the eye is not satisfied with seeing nor the ear with
hearing. No qualities in objects make such an impression
upon the mind, nor excite such a desire for the possession, as
the beautiful.

“« It tends to make this present state more pleasing. From
none of the internal senses do we receive so much pleasure
as from beauty ; no qualities in objects interest us so much as
the beautiful. The very variety of beautiful qualities in the
works of creation and of art have given rise to the definition
of taste, that it is the power of receiving pleasure from the
beauties of nature and of art.

“It produces the most refined pleasure. To prove this let
us suppose man to have no sensation of beauty, and then
where is his pleasure? If he have any, it must be of the
most gross kind, sensual, and only pleasing as good or evil.
Where would be the beauties of the rising and setting sun,
of the radiance of risen day, and all the variety of color in
the speckled clouds that stand proportionate on the face of
the vast concave of heaven? Where would be the pleasing
trains of imagination that would naturally be associated with
such a beautiful scene? Not possessed of a sense of beauty,
we must behold this otherwise beautiful scene with as much
coldness and indifference as we would the dark night or the
irregular motions of some ill-shapen object. Not the harmony
of human voices nor the warbling melody of the grove would
excite one more pleasing emotion than the most ungrateful

COURSE OF READING. 137

sounds or the solemn silence of the moonless night. It proves
an incentive to the study of nature, when, delighted with
the exterior appearances of the works of nature, we are
incited to study the causes and to trace the effects of this
beauty ; and in our studies we are lightened by the beauties
interspersed, and our mind is everywhere relieved by the
occurrence of what is beautiful, and filled with the most
pleasing sensations.

“ The desire for beauty is not lessened by new gratifica-
tions: in short, without it all the beauties of spring and of the
blooming year, with all the variegated beauties of nature and
art, would excite in us no more pleasing emotions than were
all nature a mere jargon of discordances and a chaos of con-
fusion. Whereas, on the other hand, we find more refined
pleasure in the contemplation of the color, proportion and
harmony of all the works of creation and the beauties of art
than in any other power or capacity with which we are
endowed.”

During his studies he still found time to indulge his
love of reading. He was constantly adding to his store
of books as circumstances permitted, and devoting spare
moments to perusing them and writing down from them
in his commonplace book such passages as he desired
particularly to remember. Thus there is a memorandum
that from May 1, 1809, he read Dr. Beattie’s ‘* Minstrel,”
‘Life and Poems of James Hay Beattie.” A work of
Stuart’s, MacKenzie’s *‘ Man of Feeling,” Buffon’s ‘‘ Na-
tural History,” Johnson’s ‘‘ Lives of the Poets,” four
volumes, Dr. Beattie’s ‘‘ Ethics,” and one volume of
Goldsmith’s ‘‘Animated Nature.” Many extracts appear
from Johnson’s ‘‘ Lives of the Poets,” and still more
from Dr. Beattie’s ‘‘ Ethics.” Among these, we have
much upon the principles of Law and Civil Govern-
ment, Right, Obligation, Justice, etc., also upon Rea-
soning and Evidence, and style of composition, his-

728

138 MEMOIRS OF ALEXANDER CAMPBELL.

torical, rhetorical, etc. Under the latter head he was
particular to record the following qualifications, ‘‘ as
necessary to attain excellence in the composing and
pronouncing of sermons :”

“1. The preacher must be a man of piety, and one who
has the instruction and salvation of mankind sincerely at
heart.

“2. A man of modest and simple manners, and in his
public performances and general behavior must conduct
himself so as to make his people sensible that he has their
temporal and eternal welfare more at heart than anything else.

“3. He must be well instructed in morality and religion,
and in the original tongues in which the Scriptures are
written, for without them he can hardly be qualified to explain
Scripture or to teach religion and morality.

“4. He must be such a proficient in his own language, as
to be able to express every doctrine and precept with the
utmost simplicity, and without anything in his diction either
finical on the one hand or vulgar on the other.

“5. A sermon should be composed with regularity and
unity of design, so that all its parts may have a mutual and
natural connection, and it should not consist of many heads,
neither should it be very long.

“6. A sermon ought to be pronounced with gravity,
modesty and meekness, and so as to be distinctly heard by all
the audience.

“ Let the preacher, therefore, accustom himself to articulate
slowly and deliver the words with a distinct voice, and with-
out artificial attitudes or motions or any other affectation.”

These rules are here inserted, because he seems to
have been impressed by their justness, and to have
modeled himself by them in his future course as a
preacher.

In addition to his various classes and literary exer-
cises, he seems also to have heen engaged in teaching

SELF-SUPERINTENDENCE. 139

some private classes, as the poet Campbell had done,
and as was the usual resort of those who were not
otherwise able to defray their expenses. He had a
class in Latin, one in English grammar and reading,
and one in writing and arithmetic, composed of youths
from several families in the city, as those of Mr. Mon-
teith, Wardlaw, Burns, etc. While thus diligently
engaged, however, in literary pursuits, he by no means
neglected his religious interests. On the contrary, he
seems to have been unusually atttentive to the state of
his own religious convictions and feelings. He was
strict in his daily devotions and readings of the Scrip-
ture; and seems, from various records, to have cher-
ished constantly a devotional frame of mind and a habit
of self-examination. On the last evening of December,
as he sat in his apartment, he resolved to occupy him-
self in writing and reflecting upon religious subjects
until the old year should be closed. When the New
Year (1809) had come in, he then determined that he
would keep a religious diary or record of the results of
daily self-examination.

This sort of religious discipline had formerly been
practised by his father, and was at this time very
common with religious persons. Wesley began to keep
a diary while at Oxford, but his private diary was not
so much a record of self-examination as of the events
of the day, and of his own reflections upon men and
things, interspersed with views of his own religious
condition and changes at different periods. This work,
which has been published, is perhaps the best and most
valuable autobiography extant, containing, in addition,
valuable material for history. The diary, however,
which he commenced in connection with Hervey,
Morgan, Whitefield and other members of the so-

140 MEMOIRS OF ALEXANDER CAMPBELL.

called ‘Godly Club” at Oxford, was really a record of
self-examinations of the most searching character, ex-
tending to thoughts, words, motives and actions, in re-
ference both to God and man, and, in the elaborate
scheme drawn out by Mr. Wesley himself, endeavoring
to bring under scrutiny every thought and imagination
of the human heart. Other members of the ‘* Godly
Club” continued the practice after they left college;
and Hervey, who became a very popular writer, earn-
estly recommended religious persons, each for himself,
thus to ‘*compile a secret history of his heart and
conduct.”

That such a practice may be useful to certain minds
and in particular circumstances is probable, but it may
well be doubted whether its evils would not, in a major-
ity of cases, outweigh its advantages. That the power
of self-superintendence and self-examination ought to
be daily exercised by all is unquestionable, but so
minute a scrutiny into the workings of the human soul,
and so elaborate a record of the suggestions, vain and
frivolous thoughts and imaginations which flit across
the mind, is likely to induce an utter despair of human
nature with some, and, with others of a different tem-
perament, to foster the pride of self-knowledge, or a
presumptuous confidence in man’s power of self-renova-
tion. It does not seem designed, nor is it enjoined by
the Creator, that man should thus, as it were, apply the
microscope to certain parts of his moral nature, and
distort these into such unnatural disproportion as would,
upon a similar scale of magnitude, convert even the
most beautiful physical form into a monster. As there
is a certain distance at which a portrait must be viewed
in order to have a true conception of it, so is it with
human character, where causes must be considered

UTILITY OF RELIGIOUS DIARIES. 141

along with their results; motives with actions and the
general tenor of life, rather than special moods and
casual caprices, which often spring from a physical
rather than a moral source. Man can never know
himself aright until he shall be enabled to comprehend
the delicate 1elations which God has established between
the various parts of his own nature, as well as between
him and exterior things; and, in default of this know-
ledge, he must be content to remain ignorant of much
that lies beyond the field of ordinary observation, just
as men breathe the life-giving air and conceive it to be
pure, forgetful that in the sunbeam they saw it filled
with an infinite number of motes and particles, of whose
nature or use they could form no conception. In fact,
those minute inquisitions to which reference is made
are at all possible only to a few, and therefore can
never constitute an imperative religious duty, which
must of necessity be of universal obligation.

The diary kept by Alexander, partly in short-hand,
but chiefly in Latin, records the usual deficiencies in
spiritual-mindedness, self-consecration and attention to
duty, and the usual longings after a higher spiritual
life. It seems also to have resulted in the conviction
of the impossibility of maintaining or of conducting
such a scrutiny to a practical or useful end, and tu have
led him to the appropriate inquiry of the Psalmist,
«Who can understand his errors?” and to his equally
appropriate prayer to God, ‘‘Cleanse thou me from
secret faults’—a prayer which is entirely in harmony
with the spirit of the New Testament, where the self-
examination enjoined presumes not to separate the
minute filaments which compose the varied web of
human motives and feelings, but confines itself to faith
as connected with obedience. Such a scrutiny, while

142 MEMOIRS OF ALEXANDER CAMPBELL.

it must reveal to every Christian his own inability, and
that he offends in many things, will lead him neither to
despair of the perfection which God requires, nor to
flatter himself with any assurances of self-sufficiency ;
but will lead him rather, by prayer, to seek assistance
from Him who can ‘‘work in him both to will and to
do of his own good pleasure,” and whose strength is
made perfect in human weakness. He will be induced
to hope not in self-righteousness, but in the merits of
Christ, and to look off to Him whom God has made to
him wisdom and righteousness, sanctification and re-
demption. It was in harmony with such reflections
that the minute inquiries of the earlier portions of his
diary gradually gave place to broader and more ele-
vated views, and to appropriate meditations upon cer-
tain portions of Scripture. Thus we have, under date
of January Is:

‘* Thoughts on these words: ‘ The heart is deceitful above
all things and desperately wicked: who can know it? Man
is composed of two parts—a body and a soul ; the body visible,
material, mortal, divisible ; the soul invisible, immaterial, in-
divisible and immortal. Their union is an impenetrable
arcanum. The heart of man is put here for the mind, or
thoughts, as the heart is the seat of life, and is thought by
some to be the seat of intellect and will. The soul of man is
unfathomable. The human mind is an emanation of the
Divine Mind. The soul was first made after the image of
God in knowledge, righteousness and true holiness; was per-
fectly able, in its first state, to keep the commands of God,
but is now fallen by a breach of God’s command well known.
That heart, once so perfect as to have communion with God,
znd to enjoy communion with him, is now so depraved, so
awfully depraved, as to be the habitation of every unclean

thought, the spring of all filthy communication. the source of
every sinful action.

SCRIPTURE MEDITATIONS. 143

“The tongue is said, by a beloved apostle, to be a fire, a
world of iniquity; it defiles the whole body and setteth on
fire the course of nature, and is set on fire of hell. But, alas!
sure ’tis the heart, ’tis by the will, the tongue is lifted up; ’tis
then the heart that is the cause of this evil, this awful iniquity.
But how is the heart so deceitful? how is it so unknown? It
is so dreadfully deceitful as to shun all good. When we essay
to do good, the heart rebels; when, with our tongue, we
attempt to praise our Maker, our deceitful heart wanders off
to vanity, to a thousand vanities. We cannot command it; it
escapes our closest watch, our deepest ken, and deceives us.

“Itis pleased with the vanities of a present, evil world,
and naturally shuns the precious truths of God. It fondly
drinks in the draughts of iniquity and loathes the healthful
cordials of God’s word. It is fond of its bitterest enemy and
hates its best friend. It is dull, it is languid to that which is
good; it is lively, it is active to every evil work. It is in its
element when in the service of Satan, but out of it in the
service of God. This is the true state of the natural heart; it
loves death and hates life; it chooses the former and rejects
the latter. How unhappy, then, would this carnal heart be
in the everlasting company of God, of angels and of glorified
saints! Yea, heaven would be no heaven to it; it prefers the
company of the damned (if it could avoid their punishment),
rather than union and communion with God and the fellow-
ship of angels and of glorified saints. Let us pray, then, to
God to be merciful and change these hard and deceitful
hearts.”

Again, on the 29th of January: ‘‘‘All Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness, that the man
of God may be perfect, thoroughly furnished unto all good
works,’ (rg Elere

“ The word of God, which is contained in the Old and New
Testaments, is the only rule to direct us how we may glorify
and enjoy him. ‘The law of the Lord is perfect, converting
the sovl; the testimony of the Lord is sure, making wise the

144 MEMOIRS OF ALEXANDER CAMPBELL.

simple. * * * * Moreover, by them is thy servant
warned, and in keeping of them there is great reward.’ Psalm
xix. Here is sufficient proof of the authority of the Scrip-
tures, so that, from their holiness and superlative dignified
majesty, they are the powerful words that can convert the
soul that lies in iniquity ; they can convince the most obstinate
sinner; they can humble the most haughty and high-minded,
and turn those far from righteousness from the power of
Satan to the living God.

“In them we have the blessing of Christ bequeathed unto
us fully, freely, earnestly, and particularly to all and every
individual sinful man. See 2 Peter i.4: ‘ Whereby are given
unto us exceeding great and precious promises, that by these
you might be nartakers of the Divine nature, having escaped
the corruption that is in the world through lust? And again,
Luke xxii. 29: ‘And I appoint unto you a kingdom as my
Father appointed unto me.’ These are the inestimable pur
chases and legacies of our new covenant head ; such purchases
as all creation could not produce or such a gift; all this, and
freely without money and without price. From all this we
may learn that the Scripture is the true and only rule to direct
us how we may glorify and enjoy Him.

“ But that the Scriptures may have the desired effect, we
are to read them for this end and in this manner. For this
end, that, by the blessing of God and the influence of the
Holy Spirit, we may be rendered thereby holy, humble and
wise unto salvation ; that we may know of the grand concerns
of an eternal scene, and be put in the way to escape eternal
wrath and to gain eternal happiness. And in this manner
are we to read them: First, to understand them by a diligent
comparing of them, one with another, observing the regu-
larity, strength and consistency of each part; and, second, to
receive any benefit from them, we must earnestly pray for the
Spirit to apply them and to explain them to our hearts. Acts
xvii. 11: ‘They searched the Scriptures daily whether these
things were so; and John v. 37: ‘Search the Scriptures, for
in them ye think ye have eternal life, and these are they wnich

VIEWS OF TRUE RELIGION. 145

testify of me.’ Hence the Word of God, the Scriptures of
the Old and New Testament, is the only rule to direct us how
we may glorify and enjoy God here and hereafter.”

So full, indeed, was he of religious thought that he
could not forbear giving expression to it, even in those
manuscript volumes which he had reserved for merely
literary purposes. Thus, in one consisting of extracts,
juvenile poems, etc., we have, under date of March 13,
first, a sentence from Luther: ‘“ Three things make
a minister—faith, meditation and temptation.” Then
follows this comparison, which was a favorite one with
his father: ‘‘ A man may enter a garden for three pur-
poses: First, to learn the art of gardening ; second, for
pleasure; third, to gather fruit. So may a man read
the Bible for three things: First, to learn to read it or
dispute about it; second, read the historical parts for
pleasure ; third, to gather fruit ; this last is the true way.”
After these, he writes down the following reflections :

« Whatever our conduct may have been, if, convinced by
his word of our sad misconduct, we, returning to him, con-
fess our sin, sincerely supplicating mercy through the priest-
hood of Jesus, heartily adopting his word as the rule of our
practice, and constantly calling upon him, by prayer, to enable
us by his Holy Spirit, to fulfill it in all things, he will surely
pardon all our past sins, give us his Holy Spirit, and graciously
forgive our daily shortcomings. Whilst we thus go on in a
daily and diligent study of his holy word, endeavoring to do
better and better every day, not at all making our own en-
deavors the ground of our confidence, but merely and only
the mercy of God, through the mediation of Jesus Christ,
constantly looking for pardon and acceptance only through
his blood; this is true religion, this is true Christianity ; any-
thing otherwise, anything less or more than this, is delusion.”

In reference to family religion, he notes elsewhere :
VOL. L—K 13

146 MEMOIRS OF ALEXANDER CAMPBELL.

“ Do you think that religion is a mere way of talking or
educational art, received by tradition from our forefathers?
God forbid! It is a substantial thing, solid as the adamant,
lasting as eternity, bright and glorious as the Divine Author
and object of it. It is the social knowledge of God, the
social love of Jesus, social holiness, meekness, humility,
charity, patience, submission, delight in God, that is only
worthy to be wished for in a family.”

These cherished sentiments, private meditations and
personal details of daily life, show how deeply his heart
and mind had been impressed by religion, and how his
naturally strong and independent judgment began to
assert its power to guide his thoughts and determine his
convictions. In this latter respect, however, the cir-
cumstances around him had so marked an influence,
and contributed so largely to modify his religious views
and decide his future course, that they well deserve
particular consideration.

CHAPTER X.

Religious Movement of the Haldanes—State of Religious Society in Scot.
land—Effects upon Alexander Campbell.

N natural science, it is admitted as an axiom that

all effects have their proportionate causes. Some
have thought this untrue in moral affairs, from the
difficulty of making any calculations in reference to the
actions of voluntary beings, who appear to be governed
often by caprice, rather than by reason. The difficulty
of tracing human actions to adequate causes is not,
however, an argument against the existence of such
causes, any more than the difficulty of accounting for
the changes in the weather is a proof that such changes
are not due to sufficient causes. Our inability may
arise, not from the absence of such causes in human
affairs, but from our imperfect knowledge of human
nature. and from the complexity and abstruseness of
the subject. It is certain that, in most cases, human
actions can be traced to mouves entirely sufficient to
account for them; and it is not to be doubted that if we
were perfectly familiar with all the springs of human
action, and all the influences, physical, moral and
spiritual, which act upon man’s complex organism, we
should be able to reduce to the rule of some fixed law,
effects which now seem the result of some inconsistent
whim or unaccountable and passing fancy.

The power of surrounding circumstances to mould
147

148 MEMOIRS OF ALEXANDER CAMPBELL.

human character is familiar to all, and it is one of the
most interesting points in the lives of those who have
become distinguished in any particular field of labor
to note the methods by which Divine Providence has
thus often prepared their hearts and minds for the
sphere for which they were designed, and changed or
modified heir own purposes and plans until these were
in harn.ony with their appointed life-work. It was, as
formerly stated, the cherished desire of Thomas Camp-
bell that his son Alexander should become a minister
of the gospel in the Seceder denomination, to which he
belonged; and in this arrangement Alexander seems to
have acquiesced, rather from respect to his father’s
wishes than from any original purpose of his own. It
was not until he encountered the perils of the shipwreck
that, as formerly stated, he finally resolved, from his
own convictions of duty, to devote himself to the
ministry, in pursuance of which determination he was
now attending his preliminary course at the University
Thus far, everything seemed tending toward the enc
so much desired by Thomas Campbell, who, having
received intelligence of the shipwreck, and the conse-
quent delay of the family at Glasgow, had written tc
them a letter full of affectionate solicitude and consola-
tion, and highly commending all their proposed arrange-
ments. But Alexander’s stay at Glasgow, while it left
his main purpose unaltered, was destined to work an
entire revolution in his views and feelings in respect to
the existing denominations, and to disengage his sym-
pathies entirely from the Seceder denomination and
every other form of Presbyterianism.

This change seems to have been occasioned chiefly
through his intimacy with Greville Ewing. This gen-
tleman seemed to take a special interest in Alexander

NOTICE OF GREVILLE EWING. 149

and in the family, and performed so many kind offices
in their behalf that he became greatly endeared to
them. Alexander was frequently at Mr. Ewing’s to
dinner or to tea, where he formed many agreeable
wtimacies with the guests at his hospitable board, and
acquired, during this intercourse, an intimate knowledge
ot Mr. Ewing’s previous religious history, and that of
his coadjutors, the Haldanes and others. As the facts
thus presented to Mr. Campbell produced a lasting
effect upon his mind, it will be necessary to present a
brief sketch of them, and of the eminent men con-
cerned in the reformatory movement then progressing
in Scotland—a movement from which Mr. Campbell
received his first impulse as a religious reformer, and
which may be justly regarded, indeed, as the frst
phase of that religious reformation which he subse-
quently carried out so successfully to its legitimate
issues.

Among those connected with the Haldanes, Mr.
Ewing himself stood deservedly high. He possessed
very fine personal qualities; was a man of deep and
fervent piety, and of varied and extensive learning.
He was particularly well acquainted with biblical criti-
cism, and was regarded as a skillful expositor of the
Sacred Volume. He was a native of Edinburgh, and
had been destined by his father for the mercantile
business; but as soon as his apprenticeship expired,
having a strong predilection for the ministry, he ap-
plied himself with great assiduity to the preparatory
studies necessary for obtaining license in the Church
of Scotland. After passing his examinations with great
credit, he was licensed to preach at twenty-five years
of age, and in 1793 accepted a call from the worship-
ers in Lady Glenorchy’s chapel in Edinburgh, and was

13°

150 MEMOIRS OF ALEXANDER CAMPBELL.

ordained as the colleague of Mr. Jones, in connection
with whom he preached for some years to an immense
concourse of hearers. It was about this time that the
brothers Haldane commenced those enterprises which
produced such important religious changes in Scotland,
and greatly influenced the course of Mr. Ewing’s future
labors.

These two brothers, Robert and James A. Haldane,
were of a distinguished Scottish ancestry, and sons of
a very pious mother, who was the sister of the cele-
brated Admiral Duncan of the British navy. Both were
thus naturally led, from this relationship, to look to the
sea as the theatre of their future achievements. In due
time, Robert, the elder, obtained a situation in the navy,
and served with honor in the war with France, on board
of the Monarch, under his uncle, and afterward in the
Foudroyant, under Admiral Jervis. In the action of
the Foudroyant with the Pegase, he was sent on board
the captured vessel in a very stormy sea, in which two
boats had been previously lost; and he so much dis-
tinguished himself by his prudence and decision in
bringing the French commander on board the British
vessel that he received the highest commendation from
his brother officers and from Admiral Jervis. Peace
being made in 1783, he relinquished the naval profes-
sion, and retired to his fine estate near Stirling, called
Airthrey, to the improvement of which he devoted
himself, with his accustomed energy, for ten years. But
amid these peaceful pursuits the early religious im-
pressions received from his mother revived with un-
wonted force. He became a daily student of the Scrip-
tures, and devoted himself, with great earnestness, to a
thorough examination of the evidences of Christianity,
from which he derived great benefit. Abont this time,

ROBERT HALDANE. 151

Dr. Innes, the minister of the kirk in Stirling, induced
him to commence family worship, and it was his delight
to converse with Dr. Innes and other preachers on re-
ligious themes. It was, however, to a conversation
with a pious stone-mason, with whom he once walked
some miles through the woods of Airthrey, that he
attributed his first clear conceptions of the plan of jus-
tification, and of the important truth that faith must cast
away all reliance on frames and feelings, and rest only
upon Christ. He no sooner thus learned to rely upon
him alone, than he was relieved from all the doubts and
uncertainties which had perplexed his mind amidst
conflicting religious theories, and came to realize his
personal interest in the salvation of the gospel. From
this moment he determined to devote his life and his
property to the promotion of the interests of religion—
a resolution in which his amiable and pious wife heartily
concurred. ‘‘Christianity,” he well observed, ‘‘is every-
thing or nothing. If it be true, it warrants and com-
mands every sacrifice to promote its influence. If it be
not, then let us lay aside the hypocrisy of believing it.”
«It immediately struck me,” he says in his narrative,
“that I was spending my time in the country to little
profit, whilst, from the command of property, which,
through the goodness of God, I possessed, I might be
somewhere extensively useful.”

Greatly impressed with the importance of the mis-
sionary work in India, then commenced by Mr. Carey,
his first idea was to go, with some companions, in order
to introduce Christianity among the natives of Bengal.
Having induced the amiable Dr. Innes, with whom he
was on terms of great intimacy, to be one of the
number, he was persuaded by him to propose the matter
also to Greville Ewing, the doctor’s brother-in-law,

152 MEMOIRS OF ALEXANDER CAMPBELL.

whose consent having been also obtained, as well as
that of Doctor Bogue, of Gosport, England, an old and
valued friend of Robert Haldane, he proceeded at once
to make arrangements for the enterprise. For each of
his coadjutors Mr. Haldane was to supply the neces-
sary outfit and passage-money, and also to provide au
independent competence for those whose co-operation
involved the loss of their means of subsistence; and he
engaged, furthermore, to bestow the sum of thirty-five
hundred pounds upon any one of them who might be
compelled to return home. He accordingly determined
to sell his beautiful estate of Airthrey, in the cultivation
and embellishment of which he had taken so much
pleasure, and proceeded to engage a printing establish-
ment and all necessary assistants; but, upon applica-
tion to the East India Company for permission to estab-
lish the mission among the Hindoos, this was positively
and unexpectedly refused. The most earnest appeals
having been made in vain to induce the Company to
revoke their decision, Mr. Haldane was compelled, in
the course of this year, 1797, to relinquish the enter-
prise, after having disposed of his estate. But this dis-
appointment only served to direct his beneficence into
other channels.

During the previous year Mr. Ewing had become the
editor of a periodical called the ‘* Missionary Maga-
zit e,” published under the auspices of Doctor Charles
Stuart, of Edinburgh, who had once been a minister ot
the Kirk of Scotland, but had resigned his charge,
become a Baptist, and was then engaged in the prac-
tice of medicine. He was a man of high birth, being
a lineal descendant of the Regent Murray, and had
renounced worldly distinction, seeking only to promote
Christian and benevolent enterprises. The abject ot

RELIGIOUS APATHY IN THE CHURCH. 153

the Missionary Magazine was to awaken the churches
to the importance of missions to the heathen world;
and it was conducted with marked ability by Mr. Ewing,
and caused no little stir throughout Scotland, not only
from the novelty of the subject, but from certain lean-
ings toward Independency, which soon awakened the
jealousy and hostility of the Kirk. Religion was at
this time at a very low ebb in Scotland. The open
infidelity of Hume, Adam Smith and others had infected
all ranks, beginning with the classes at the University:
and penetrating the Church itself. The eminent Pro-
fessor Playfair had actually renounced Christianity, and
many others who continued to officiate as ministers were
imbued with skepticism or Socinianism,* while religious
apathy seemed to brood over the entire Church, with
a few brilliant exceptions. This became strikingly

* This condition of affairs may be exemplified by the fact that Doctor
McGill, minister of the Established Church in Ayr, published in 1786 a book
entitled “A Practical Essay on the Death of Jesus Christ,” in which he
taught, in the most undisguised and offensive manner, sentiments totally at
variance with the Scriptures and with the standards of his own Church. He
taught “that Christ was a person of our own order, and that, although he
was invested with a very extraordinary office, and endued with extraordinary
powers, yet he was not God, equal with the Father. He endeavored to
explain away the doctrine of the atonement, by affirming that Christ did not
die as the substitute of sinners ; that his priesthood and sacrifice were merely
figurative ; that his errand into the world was not to purchase salvation for
men, but to make a clear and distinct revelation of the rule of our obedience,
to exemplify it in his holy life, and to assure sinners of their obtaining pardom
upon their repentance, and of their being accepted upon their sincere
obedience,” etc. It is particularly worthy of note, that this book was per--
mitted to circulate extensively, for at least two or three years, without any
judicial cognizance being taken of its author, either by the Presbytery or
Synod to which he belonged, or by the General Assembly ; and that when a
complaint was made in 1789, at the meeting of the Synod of Glasgow and
Ayr, after various postponements and appeals, the whole affair was finally
hushed up upon certain vague explanations and apologies made by Doctor
McGill, who continued to officiate in the National Church as before—Mc.
Krrrow’s “ History of the Secession Church,” p. 359.

G*

154 MEMOIRS OF ALEXANDER CAMPBELL.

evident by the fact that when, at length, the subject of
missions was brought up in the General Assembly, upon
the resolution offered, ‘‘ That it is the duty of Christians
to send the gospel to the heathen world,” this, after
debate, was voted down by a large majority—a favorite
argument of the opposing party being that there was
plenty of ignorance, unbelief and immorality at home
to occupy the efforts of all.

This remark struck with great force the mind of
James Alexander Haldane, who was present at the dis-
cussion, and was well aware that no adequate efforts
were made, or were likely to be made, by the Church
to remedy the evil. This remarkable man had, like
his brother Robert, entered upon a seafaring life in the
East India trade, in which-the family had already an
interest. After making several voyages to India, in
which he greatly distinguished himself by his courage,
seamanship and enterprising spirit, and during which,
like the Rev. John Newton, he experienced many re-
markable providential deliverances, he at length became
captain of the East India vessel called the Mellville
Castle. About this time he married a Miss Joass, niece
of Sir Robert Abercrombie, and made all necessary
preparation for sailing with a large East India fleet,
which was expected to start from the Downs, under
convoy, in December, 1793. The fleet, however, being
unexpectedly detained until the month of May, he be-
came, during this interval of leisure, much impressed
with the subject of religion. He read religious books
and a portion of the Scripture every day, and began to
form a habit of prayer. He thought also of becoming
a communicant in the Church, and experienced a strong
inclination to abandon the sea in order to devote him-
self to religious matters, which had now become much

PROGRESS OF F. 4. HALDANE. 155

more congenial to his feelings. Receiving from his
brother Robert a letter earnestly recommending this
step, he decided to adopt it, and selling out his interest
in ‘“ The Mellville Castle” for fifteen thousand pounds,
he returned with his wife to Scotland, and finally settled
in Edinburgh. Here his religious impressions continued
to deepen. He sought the society of religious persons
and continued to read religious books, but was, we are
told, particularly devoted to the Scripture, which he
considered a certain authority ; and whenever he found
it against any of his opinions, he readily gave them up.
Continuing his investigations, he began to read the
Bible in a still more child-like spirit, without seeking
for any interpretation that should agree with his own
ideas. But his own account of his progress is so inter-
esting, that it is here given in his own words:

“I now saw more of the freeness of the grace of the
gospel, and the necessity of being born again, and was daily
looking for satisfactory evidence of this change. My desire
was now set upon frames and feelings, instead of building on
the sure foundation. I got no comfort in this way. Gradually
becoming more dissatisfied with myself, being convinced
especially of the sin of unbelief, I wearied myself with
looking for some wonderful change to take place, some in-
ward feeling by which I might know that I was born again.
The method of resting simply on the promises of God, which
are yea and amen in Jesus Christ, was too plain and easy ;
and like Naaman, the Syrian, instead of bathing in the
waters of Jordan and being clean, I would have some great
werk in my mind to substitute in place of Jesus Christ. The
Lord gradually opened my eyes. He always dealt with me
in the tenderest manner, and kept me from those horrors of
mind which, in my ignorance and pride, I had often desired
as a proof of my conversion. The dispensations of his
providence toward me much favored the teaching which he

156 MEMOIRS OF ALEXANDER CAMPBELL.

has vouchsafed to afford. The conversations of some of the
Lord’s people with whom I was acquainted were helpful to
my soul; and, in particular, I may here add that the know-
ledge of the Scriptures that I had acquired in early life was
very useful to me when my views were directed to the great
concerns of eternity. Many things were then brought to my
remembrance which I had learned when young, although
they seemed wholly to have escaped while I was living in
forgetfulness of God. Instead of those deep convictions
which are experienced by some with much horror of mind,
the Lord has rather shown me the evils of sin in the suffering
of his dear Son, and in the manifestation of that love which,
whilst it condemns the past ingratitude, seals the pardon of
the believing sinner. In short, I now desire to reel, and hope
in some measure that I do feel, as a sinner who looks for
salvation freely by grace; who prefers this method of salva-
tion to every other, because thereby God is glorified through
Jesus Christ, and the pride of human glory stained. I desire
daily to see more of my own unworthiness, and that Jesus
Christ may be more precious to my soul. I depend on him
for sanctification as well as for deliverance from wrath; and
am in some measure (would it were more!) convinced of my
own weakness and his all-sufficiency. When I have most
comfort, then does sin appear most hateful; and I am in
some measure made to rejoice in the hope of being com-
pletely delivered from it by seeing, in all his beauty, Him who
was dead and is alive, and liveth for evermore. Amen.”

Thus it was that both the brothers had been, by a
careful study of the Scriptures and a gradual en-
lightenment, and not by any sudden impulse or ex-
ternal influence, brought under deep religious convic-
tions, and, in both, this occurred about the same time,
though it seems to have been developed a little earlier
in James. Both the brothers were strongly attached to
each other, and sympathized with each other in their
religious changes and undertakings. After the failure

NOTICE OF JOHN CAMPBELL. 159

of the Bengal mission, and while J. A. Haldane was
residing at Edinburgh, he was greatly benefited by his
intercourse with the pious Mr. John Aikman, who was
then attending the divinity lectures with a view to the
ministry. Much was also due to his intimacy with Mr.
John Campbell, a man of singular piety, and of re-
markable practical and executive powers in benevolent
and Christian enterprises. The mental changes he
had undergone closely resembled those of the brothers
Haldane, in whose memoirs, by a son of J. A. Hal-
dane, Alexander Haldane, Esq., the following brief but
interesting notice of Mr. Campbell occurs:

“For many years he had known and believed the truth ;
but his views of Christ had been rather sought in the reflec-
tion of the inward work of the Holy Spirit in his heart than
in the finished righteousness of Christ; and he had neither
peace nor joy in believing. It was a subjective rather than
an objective faith. Doubts, fears and actual backslidings
had often shaken his hope, and driven him almost to despair,
even at the time he was esteemed by other Christians and
regarded as a pattern. At last, to use his own earnest words
in a letter published by Mr. Newton, ‘ the cloud which covered
the mercy-seat fled away—Jesus appeared as he is! My eyes
were not turned zzward but outward. The gospel was the
glass in which I beheld him. In the time of my affliction,
the doctrine of election appeared irritating and confounding ;
now it appears truly glorious and truly humbling. * * *
I now stand upon a shore of comparative rest. Believing,
I rejoice. When in search of comfort, I resort to the testi-
mony of God. This is the field which contains the pearl
of great price. Frames and feelings are, like other created
comforts, passing away. What an unutterable source of
consolation it is that the foundation of our hope is ever
immutably the same !—the sacrifice of Jesus as acceptable as
ever it was! To this sacrifice I desire ever to direct my eye,

14

158 MEMOIRS OF ALEXANDER CAMPBELL.

especially at the first approach of any gloom or mental
change.’

“After my deliverance,” continues Mr. Campbell, ‘* my
ideas of many things were much altered, especially about faith.
I perceived that this principle in the mind arises from no ex-
ertion in the man, but the constraint of evidence without.
The Spirit takes the things of Christ, and discovers their
reality and glory in such a manner to the mind of man that
it is not in his power to refuse his belief. It is no mighty
matter, nor is it any way meritorious, to believe the sun is
shining when our eyes are dazzled with its beams. The
internal evidences of the truth of revelation had ten thousand
times more effect upon my mind than all its external evidence.
There is a divineness, a glory and excellence in the Scrip-
tures, perceived by enlightened minds, which they cannot so
describe as to make it intelligible to an unregenerate person.
Formerly the major part of my thoughts centred upon either
the darkness I felt or the lightness I enjoyed. Now they are
mainly directed to Jesus—what he hath done, suffered and
promised.”

This John Campbell had a large iron-monger shop,
overlooking the Grass-Market of Edinburgh; and is
described as ‘‘a little man, active, with an intelligent,
benevolent countenance, a quick, dark eye, and a mind
far superior to his position.” Earnest, single-hearted,
prayerful and devoted to his heavenly Master, this in-
defatigable and laborious man was eminently distin:

guished for his successful efforts in behalf of religion
and humanity.

“ He became in Edinburgh,” continues the biographer whose
sketch we here condense, “the living model of a city mis-
sionary, a district visitor, a Scripture reader, a tract distribu-
tor, a Sabbath-school teacher, and a Sabbath-school founder,
long before Christians had learned to unite themselves to-
gether in societies to promote these objects. His warehouse

FOUNDING OF SUNDAY-SCHOOLS. 159

was then the only depository in Edinburgh for religious tracts
and periodicals, and became a sort of house of call, or point
of reunion, for all who took an interest in the kingdom of
Christ. Mr. Campbell was the chief founder of the first
tract society in the world, at Edinburgh. In 1797 he formed
there a Sabbath-school society, independent of clerical super-
intendence, and opened a number of Sabbath evening schools,
which were so successful that, in company with James A.
Haldane, he visited Glasgow, Paisley, Greenock, and other
places, to set before the friends of religion the duty and
advantages of adopting the same plan. A week’s journey
led to the establishment of sixty Sabbath-schools; and no
long time elapsed till there was not a single town in Scotland
which was not provided with those most useful seminaries.*
He was also one of the first directors of the Scottish Mission-
ary Society; the founder of the Magdalen Asylum for the
reformation of unfortunate females; and a stated visitor of
the jail and Bridewell, whose unhappy inmates, though aban-
doned by almost every one else, he endeavored to awaken to
a consideration of the one thing needful. In a large village
of colliers, called Gilmerton, near Edinburgh, he found so
much ignorance and irreligion that he endeavored to induce

* Sunday-schools had been first introduced at Gloucester, by Robert
Raikes, some twenty years previously, and had been extended to many other
towns in England; and he is justly regarded as the founder of the general
system of Sunday-school instruction. It is related, however, by Dr. Fahne-
stock, in his history of the German Seventh-day Baptists in the United States,
that Ludwig Hoecker, who taught the common school at their village of
Ephrata, in Lancaster county, Pennsylvania, soon after his arrival in 1739,
projected the plan of holding a school in the afternoons of the Sabbath, and
commenced it, in connection with some of the other brethren, in order to give
instruction to the indigent children who were kept from regular school by
employments which their necessities obliged them to be engaged in during
the week, as well as to give religious instruction to those of better circum-
stances. This continued for more than thirty years, until the battle of
Brandywine, when the school-room was given up for a hospital for a con-
siderable time, and the school was not afterward resumed. According to
this account, the first Sabbath-school had been established in the United
States about forty years before Ra‘kes opened his school in Gloucester.

160 MEMOIRS OF ALEXANDER CAMPBELL.

preachers of different denominations to visit it, but without
effect. Not being as yet himself in the habit of public speak-
ing, he at length induced a young preacher, Mr. Rate, from
Dr. Bogue’s academy at Gosport, to preach a few times.
The interest produced was so great, and Mr. Aikman and
J. A. Haldane were so much impressed with the importance
of continuing the meeting after Mr. Rate’s departure, that
they both finally consented to address the people.”

It was here at Gilmerton that James A. Haldane
delivered his first sermon on the sixth of May, 1797,
greatly to the satisfaction and edification of those pre-
sent. Large crowds continued for some time to flock
to these meetings to hear Mr. Aikman and the sea-
captain, and great good resulted from their earnest and
affectionate appeals. The clergy, however, soon began
to manifest their hostility to lay-preaching; and the
parish minister took means to deprive them of the
house in which the meetings were held. A spacious
loft was then obtained, which proving too small, the
meetings were then held in a large barn.

Shortly after this, the two preachers becoming greatly
impressed with what they heard of the coldness and
immorality of many of the ministers in the north of
Scotland, resolved to travel through this region and
preach to the people in the streets of the towns and
villages. They based their right to preach to the
people, as they announced in a printed notice of their
design, ‘‘upon the indispensable duty of every Chris-
tian to warn sinners to flee from the wrath to come, and
to point out Jesus as the way, the truth and the life.
Whether a man,” they continued, ‘‘declare those im-
portant truths to two or two hundred, he is, in our upin-
ion a preacher of the gospel, or one who declarvs the
glad tidings of salvation, which is the precise meaning

LABORS OF F. A. HALDANE 161

of the word preach. In harmony with this view, we
find that, in the beginning, when the members of the
Church at Jerusalem, numbering then from eight to ten
thousand, were all scattered abroad except the apostles,
they went everywhere preaching the Word.”

Setting out, accordingly, on their tour in a light open
carriage, accompanied a part of the way by Mr. Rate,
they visited almost every place in the north of Scotland
and the Orkney Islands, distributing tracts, preaching
in the open air to great multitudes, and producing a
very remarkable awakening, both among preachers
and people. From the success of this remarkable tour,
and the abundant evidence he met with of the truth of
the declaration made in the debate on foreign missions
in the General Assembly, and with which his mind had
been so much impressed at the time, that ‘‘there were
enough of heathen at home,” J. A. Haldane, with some
others, established at Edinburgh a society for pro-
pagating the gospel at home, January 11, 1798. In
their first address they declare:

“It is not our desire to form or to extend the influence
of any sect. Our whole intention is, to make known the
evangelical gospel of our Lord Jesus Christ. In employing
itinerants, schoolmasters or others, we do not consider our-
selves as conferring ordination upon them or appointing
them to the pastoral office. We only propose, by sending
them out, to supply the means of grace wherever we perceive
a deficiency.”

The funds needed for the operations of the society
were chiefly supplied by Robert Haldane, and its
principles and plans were earnestly and ably recom-
mended through the pages of the ‘‘ Missionary Maga-
zine.” Mr. A. Haldane, the biographer, remarks:

“« Of that publication, the editor, Mr. Ewing, had not then

4
VOL L 14 °

162 MEMOIRS OF ALEXANDER CAMPBELL.

left the Established Church, although his position was be-
coming every day more untenable. On the 24th December,
1797, he delivered an eloquent and powerful sermon in de-
fence of field-preaching, which produced a great sensation,
and served still more to alarm the Moderates. The occasion
of this sermon was a request to preach on behalf of the
Edinburgh Sabbath-evening schools, which had been rapidly
increasing under the influence of the new impulse. Mr.
Ewing undertook to prove that the unfettered preaching of
the gospel was one of those characters of universality which
distinguish the Christian from the Jewish dispensation ; and
he ably contended that, in the closing words of the Apoca-
lypse, the whole system of revelation and the whole mystery
of God seem to be resolved into the provision made for the
universal propagation of the gospel. The Holy Spirit and
the Church unite their voice and continually cry to sinners,
Come. This precious invitation is so necessary to be known,
and known without a moment’s delay, that every one that
heareth is commanded to repeat it. Like a multiplying and
never-dying echo, ‘the joyful sound’ must be on all sides
transmitted from one to another, and in this accepted time,
in this day of salvation, he that is athirst may come, and
whosoever will may take the water of life freely.”

In the spring of 1798, Mr. Rate was sent out by the
society to itinerate in Fifeshire, and Mr. Cleghorn and
William Ballantine, who had been Seceders and had
studied theology under Dr. Bogue, were sent to the
North to labor, where the great awakening had taken
place during the recent tour of J. A. Haldane and Mr.
Aikman. During the summer Mr. J. A. Haldane and
Mr. Aikman, who did not depend on the society, but
acted independently, made a preaching tour in the
south and west of Scotland, attended with much oppo-
sition on the part of the clergy and the magistrates,
with many striking incidents and great effect in arous-
ing many souls to the importance of religion. While

ROWLAND HILL IN SCOTLAND. 163

at Langholm, in the county of Roxburgh, they were
taking a walk along the banks of the Esk, when they
observed an English clergyman conversing with the
minister of the parish, and were much struck with his
appearance. He was of a tall, commanding figure, had
a piercing eye, an aquiline nose, and a countenance
beaming with intelligence, and with an expression de-
noting a natural vein of humor. After their return to
their inn, they were surprised by a call from this
gentleman, who, having heard of them, was desirous
of making their acquaintance. He proved to be the
celebrated Rowland Hill, who was now on his first visit
to Scotland, having been invited by Robert Haldane to
come and make a tour in Scotland, and especially for
the purpose of opening the religious services in a large
building called the Circus, lately rented by Robert Hal-
dane, in Edinburgh. Next morning, while the two
friends remained to prosecute their tour, Mr. Hill pro-
ceeded to Edinburgh, to the residence of James A.
Haldane, in George street, adjoining the house, No. 14,
in which Henry Brougham, the future Lord Chancellor,
then resided. He preached in the Circus July 29, and
subsequently at several points in the open air, near
Edinburgh, and also at Stirling, Crief, Dundee, Perth
and Kinross, whither he was accompanied by Robert
Haldane, greatly adding to the religious excitement
which existed. Returning to the capital, he preached
again in the Circus, and set off on Monday morning
with Robert Haldane to preach in the church-yard of
the old Cathedral at Glasgow.* Going back to Edin-

#In the account of his tour which Mr. Hill afterward published, he
speaks thus of the meeting at Glasgow: “The scene was solemn. The old
Cathedral stands externally in pertectly good repair, and much is it to the
honor of the citv that it should so stand, as it is the only one left in a perfect

164 MEMOIRS OF ALEXANDER CAMPBELL.

burgh, he preached again in the Circus and on Calton
Hill to some fifteen or twenty thousand persons; and
afterward made another short tour through Fifeshire,
accompanied this time by James A. Haldane, who had
returned from his itineracy. Coming back to Edin-
burgh, Mr. Hill preached there again to immense audi-
ences twice on 2d September, soon after which he set
out for home, accompanied by Robert Haldane. who
went with him to Gloucestershire on his way to Gos-
port to visit his old friend Dr. Bogue.

Shortly before this, Robert Haldane had taken hold
of a project, which originated with John Campbell, to
obtain from Africa thirty or thirty-five children, and,
after educating them in Great Britain, to send them
back to their native country as missionaries. They
were to be children of the chiefs or principal men
among the tribes, and of sufficient age to be able to
retain their native language. For the accomplishment
of this enterprise, Robert Haldane pledged the sum of
seven thousand pounds. Accordingly, in June, 1799,
Mr. Macaulay, the Governor of Sierra Leone, arrived
with twenty boys and four girls, and John Campbell
was immediately despatched to London to bring them
to Edinburgh, where Mr. Haldane had already pre-

state of preservation in that part of the kingdom. Underneath were the
remains, I may venture to say, of millions, waiting for the resurrection. Here
I stood on a widely extended space, covered or nearly covered with the living
—all immortals ; five thousand, I should suppose, at least. What solemn
work to address such multitudes! Who is sufficient for these things? I
attempted to illustrate that passage Isaiah Ix. 19: ‘Thy God, thy glory.’
Could we but explain to sinners and make them feel that God, a God in
Christ, is their glory, and that it is their privilege to glorify God in return,
we should have more than abundant recompense for all our little toil in a
work so glorious.” It may be here added that, near the spot where Mr

Hill then preached, is the vault, within the walls of the Cathedral, where the
mortal remains of Robert Haldane now repose.

LIBERALITY OF R. HALDANE. 165

pared, for their reception, a large house in the King’s
Park, afterward used as the Deaf and Dumb Asylum,
and described by Walter Scott in his ‘* Heart of Mid-
Lothian,” as that of the ‘Laird of Dumbiedykes.”
Being detained, however, in order to be inoculated for
the small pox, Mr. Macaulay, with some other Directors
of the Sierra Leone Company, began to hesitate about
placing the children under Mr. Haldane’s exclusive
care, on account, as was believed, of the liberality of
his religious views. Mr. Haldane, however, very pro-
perly refusing to consent to any change in the original
arrangement, and the children having created great
interest in London, funds were at length otherwise pro-
vided, and the children were, after some years, sent
back to Africa, carrying with them many of the arts
of civilized life, though, unfortunately, their training
had not been that which Mr. Haldane proposed to give,
far more attention having been paid to their secular
than to their religious education. The whole affair,
however, serves to place in a strong light the Christian
enterprise and munificent liberality of Robert Haldane.

It was during the progress of this affair, that he
became interested in several other important enter-
prises. He had already found it difficult to obtain a
regular supply of ministers to preach at the Circus
building he had rented in Edinburgh; and he had con-
ceived the idea of having a number of pious young
men educated for the ministry. He had also, while on
his travels with Mr. Hill, determined to erect, in the
chief towns of Scotland, large buildings for preaching,
after the Whitefield model, called Tabernacles. Upon
his return to Edinburgh, he conferred with his brother,
and the matter was broached to Mr. Innes and Mr.
Ewing. The latter entered fully into his plans; and

166 MEMOIRS OF ALEXANDER CAMPBELL.

on 29th November, delivering his last discourse in
Lady Glenorchy’s chapel, he, on Ist December, re-
signed his charge and left the Church of Scotland. A
few days afterward, about twelve of those chiefly in-
terested in the preaching at the Circus, and in the
Society for propagating the gospel at home, including
the two Haldanes, Mr. Ewing, Mr. Aikman, Mr. John
Campbell, George Gibson and John Richie, met for
consultation, and after prayer and deliberation, resolved
to form themselves into a Congregational Church. Mr.
Ewing drew out a plan for its government, and J. A.
Haldane was invited to become the pastor. His earn-
est, faithful and successful labors hitherto in the evan-
gelical field which he had chosen; the remarkable
scriptural knowledge he had acquired, and his prayer-
fulness, kindly and unwearied attention to the sick, and
eminent social and personal qualities, rendered him
admirably fitted for this position; and although he
modestly regarded himself as better suited to mere
evangelical labor, he nevertheless, when the call was
persisted in, yielded to it as the voice of Providence.
The avowed object in forming this church was to
enjoy the benefit of Christian fellowship on a scriptural
plan, to observe the ordinances, and avoid that con-
tracted spirit which would exclude from the pulpit, or
from occasional communion, any faithful preacher of
the yospel or sincere lover of Christ. It was consti-
tuted in January, 1799, and about three hundred and
ten persons at once united in it, consisting not only of
those who had become awakened under the preaching
of J. A. Haldane, Rowland Hill and others, but of
many old members of the Established Church. J. A.
Haldane was duly ordained on 3d February, 1799, he
service being conducted by Messrs Taylor of York

STUDENTS FOR THE MINISTRY. 167

shire, Garie of Perth, and Greville Ewing. Mr. Hal-
dane answered at length to the questions propounded,
giving an interesting account of the views and motives
which had led him to engage in preaching, and ac-
cepting the charge in dependence on the grace of Jesus
Christ, though stipulating that he might still occa-
sionally labor as an itinerant, to which he thought he
had been especially called. James A. Haldane thus
became the first minister of the first church formed
among the new Congregationalists of Scotland; and
continued most faithfully and successfully to discharge
the duties then assumed, for fifty-two years, up to the
time of his triumphant death, February 8, 1851, in his
eighty-third year.

As soon as J. A. Haldane had consented to officiate
at Edinburgh, his brother Robert, in furtherance of his
plans, proceeded to Glasgow, and purchasing, at a cost
of three thousand pounds, a very large building in
Jamaica street, which had been used as a circus, con-
verted it into a tabernacle for a congregation, over
which Mr. Ewing was to preside. From Glasgow he
went in company with Mr. Ewing to Stirling, to pro-
pose to Mr. Innes a similar arrangement with regard to
Dundee. To this Mr. Innes finally consented,* and
accordingly broke off his connection with the Church
of Scotland. A number of students for the ministry
having been by this time collected, the first class was
placed under the care of Mr. Ewing, who remained in
Edinburgh during the winter, and removed to Glasgow
in May following. The class commenced with twenty-
tour, all of whom were Presbyterians.

*Tt is related by the biographer of the Haldanes, that the hesitation of
Mr. Innes to leave the Church of Scotland terminated when he was ordered
to assist personally in the ordination of a minister who was a profane
swearer, and charged as such in the open congregation.

168 MEMOIRS OF ALEXANDER CAMPBELL.

* Some of us,” says Mr. Monroe, one of the number. ** be-
longed to the National Establishment, others to the Relief.
and not a few were Burghers and Anti-Burghers. The only
qualifications for admission to the seminary were genuine
piety, talents susceptible of cultivation, and a desire to be
useful to our fellow-sinners by preaching and teaching the
words of eternal life. The grand object proposed by the
zealous originators of the scheme was, to qualify pious young
men for going out literally to the highways and hedges to
preach the gospel, unconnected with the peculiarities of any
denomination.”* ‘*The students were all maintained,” re-
marks Mr. Haldane’s biographer, “at Mr. Haldane’s expense,
according to the scale, for each married and unmarried stu-
dent, drawn up at the time by those well acquainted with
such matters. Before their admission, they underwent a strict
examination as to their abilities and qualifications. But next
to the importance of engaging in the work on purely Chris-
tian principles, nothing was more strongly impressed upon
their minds than the assurance that there was no design to
elevate them in their social position, and that it was not in-
tended to make gentlemen of such among them as were
mechamics, but catechists and preachers; and that after
their term of study was over, they must not look to their
patron for support, but to their own exertions and the lead-
ings of Providence.”’+

In June, 1800, J. A. Haldane took another tour in
company with John Campbell, visiting Ayr, Port-Pat-
rick, Aran and Kintyre, preaching every day in the
open air to large numbers. On this trip they were

* Mr. Maclay, who went out afterward as a missionary to America, and
became a popular Baptist minister in New York, was one of this first class.

t The Dundee Tabernacle was not opened till the 19th of October, 1800,
but, during the interval, Robert Haldane collected another class of about
forty missionary students and catechists, whom he placed under Dr. Innes,
to be transferred in the second vear of their studies to Mr. Ewing at Glas-
gow. Another class of students was placed under Dr. Bogue at Gosport.

F. A. HALDANE’S VISIT TO IRELAND. 169

held for some time under arrest by the Highland chiefs,
at the instigation of the clergy. But notwithstanding
the opposition, great good was effected, and a marked
religious reformation was accomplished, especially in
Kintyre.

With regard to Robert Haldane, he not only largely
maintained the religious enterprises previously spoken
of, but published at his own expense myriads of re-
ligious tracts, and distributed Bibles and Testaments,
when as yet there were no tract or Bible societies. He
had formed, also, many Sabbath-schools ; and inviting
Andrew Fuller to Scotland, aided largely, by his own
liberality, example and influence, in promoting the Ser-
ampore translation of the Scriptures. He also some-
times labored in preaching, until he was compelled to
refrain from public-speaking on account of a spitting of
blood. Soon after his brother became pastor of the
Circus Church, he erected, at the head of Leith Walk
in Edinburgh, a spacious place of worship called the
Tabernacle, capable of holding four thousand persons,
entirely at his own expense. Not long afterward,
owing to the vast size of the congregation, Mr. Aik-
man, co-pastor with J. A. Haldane, concluded to build,
at his own cost, a chapel, in the old town of Edin-
burgh, where he continued to preach to a part of the
congregation.

In May, 1801, James A. Haldane made a trip to the
south, and preached in Dumfries and the neighboring
towns and villages. He then crossed over to Ireland,
in September, where he was very kindly received,
being allowed to preach in the parish church of Porta-
down. At Coleraine, he first became acquainted with
Dr. Alexander Carson, who had been a classmate of
Greville Ewing in Scotland, and had lately left the

15

170 AEMOIRS OF ALEXANDER CAMPBELL.

Presbyterians, and become an Independent. At Omagh,
he was kindly received by James Buchanan, who,
afterward coming to America, was, for many years,
British Consul at New York, and became one of Alex-
ander Campbell’s warmest personal friends, and an earn-
est advocate of the religious reformation urged by the
latter. It was while on this tour that J. A. Haldane
visited and preached at Rich-Hill, as formerly related.*

It was about this time (1802) that the studies of the

* From Mr. A. Haldane’s memoir the following notice of a trip to the
Highlands is here condensed, for the sake of certain facts which it presents :

“In the summer of 1802 he visited Derbyshire, England, preaching with
much acceptance at many points. In the summer of 1803 he made a tour
into the Highlands. About this time some of the students from the semina-
ries who had been sent out as missionaries began to produce considerable
effect in Ireland and elsewhere. Among them, a Mr. Farquharson, a young
man of zeal and piety, but whose natural capacity seemed hardly to warrant
his continuing in academical studies, was sent away from Dundee to Breadal-
bane, at the end of his first six months, to see if he could not be of use as a
Scripture-reader in that district, where the poor uneducated Highlanders had
neither Bibles nor the preaching of the gospel. At first, he experienced
great opposition, and but three families would receive him. But he went
from village to village during the winter, reading the Bible and speaking a
few words to all who would listen. At length, in 1802, through the efforts of
this humble youth, a remarkable awakening occurred, showing what may be
accomplished by the Divine word, read or spoken, even by those least gifted,
if they possess true piety and zeal. To this point James Haldane first
directed his course, in company with John Campbell.

“ At this time many persons in the district were sick with a contagious
fever, but Mr. Haldane did not hesitate to visit and pray with them. Among
others he visited a Mrs. Sinclair, whose husband, though much opposed to
any departure from the Established Church, was so much impressed with
Mr. Haldane’s piety and kindness, that he became quite favorable, and his
son, Donald Sinclair, after his father’s death, always opened his house to
Mr. Haldane and other ministers of the connection, when they were in that
part of the country. Preaching for some time through the Highlands, where
Mr. Haldane’s name was ever after regarded with veneration, they proceeded
to John O’Groat’s house, from whence they passed again into the Orkneys,
and thence returned to Edinburgh. Soon after he undertook another tour

with Mr. Campbell to the north of England, preaching on his return ai
Greenock, Paisley and at Glasgow.”

EDUCATION OF MISSIONARIES. 171

second class of Mr. Ewing’s missionary students ended.
The Glasgow Seminary was then closed, and another
one was opened in Edinburgh, on a larger scale, under
the instruction of Mr. Aikman and John Campbell in
theology, and Thomas Wemyss as classical tutor, the
whole being under the immediate superintendence of
the brothers Haldane. Subsequently, John Campbell
retired, and was succeeded by William Stevens, once
an actor, but then a popular and powerful preacher.
He came from Aberdeen to assist in the tabernacle at
Edinburgh, and remained there until he became a
Baptist, upon which he removed to Rochdale in Eng-
land, where he continued to preach for many years
until his death.*

* The course of study of these classes generally extended over two years,
with a vacation of six weeks in every year, and embraced the English gram-
mar and rhetoric, the elements of Greek and Hebrew, Latin (in the case of
the last three classes), lectures on systematic theology, and essays upon pre-
scribed subjects. Each student, in rotation, delivered sermons before the
class, the tutor making his remarks. One day in each week each student
was required to speak, in rotation, from a passage of Scripture appointed for
that purpose, the tutor making concluding observations. The students were
supported, had medical attendance when needed, their education and class
books were given them, and they had access to a large and well-selected
library—all at the expense of Mr. Robert Haldane. In addition to the
seminaries already mentioned, others were established. One at Elgin under
Mr. Ballantyne, one at Granton under Mr. McIntosh, and one under Rev.
Mr. Hamilton at Armagh in Ireland ; subsequently there was another at Paris
under the care of MM. Francois and Henri Olivier. Both the Haldanes
also contributed afterward to the support of theological students taught by
Mr. Carson of Tubbermore in Ireland, many of whose theological works
were published at the expense of Robert Haldane. He made efforts also to
introduce Bibles and tracts into Italy and Germany, but was unable to suc-
ceed. In all, about three hundred young men were educated and sent out
from the seminaries, and, though many of them were sent out with rather
meagre attainments, owing to the urgent demand for laborers, there were
choice spirits among them, who pushed on their private studies with vigor,
and made attainments in actual scholarship superior to many students of the
University, and became eminently useful, both as preachers and as writers.

172 MEMOIRS OF ALEXANDER CAMPBELL.

In the summer of 1804 James A. Haldane again
visited England, and passed from thence over to Dublin,
and preached a number of times at the Bethesda Epis-
copal Chapel, where Mr. Mathies and the learned
John Walker of Trinity College then officiated. Mr.
Walker had not left the Church of England at this
time, but sympathized largely in the efforts of the
Haldanes and concurred to a considerable extent in
their religious views.

Thus it was that, during this eventful period, many
individuals, not altogether coinciding in their views
upon all points, were nevertheless co-operating with
each other in the effort to spread simpler views of the
gospel, and awaken men to a true sense of religion.
Through the intercourse, personal or epistolary, which
existed among them, their knowledge of the Bible,
which was practically regarded by them all as the only
true guide in religion, was greatly increased, and their
views of many questions were changed or modified.
Among all these efforts, however, none were so scrip-
tural, so simple, and so consistent as those of the
brothers Haldane; and it was mainly in consequence of
this that theirs were most successful, It is not to be
doubted, however, that without the liberality of Robert
Haldane, the views and principles he endeavored to
promote would have required many more years to
obtain the circulation and influence they then possessed.
Before Alexander Campbell’s visit to Glasgow, Robert
Haldane had already expended about sixty thousand
pounds for the spread of the gospel at home; and the
innumerable ministries thus set on foot, together with
the incessant and effective labors of his brother James
Alexander, added to his own personal efforts, all brought
to bear within a few years upon religious society, pro-

LABORS OF R. HALDANE. 173

duced a most powerful impression, which was felt
throughout almost the whole Protestant world.*

* Among the results of the personal labors of Robert Haldane, none wert
more remarkable than those which proceeded from his visit to Geneva a few
years later, and immediately after the peace in 1816. He had long desired t«
do something for the effective promotion of the gospel in France, and ief
home for this purpose, but, finding no opening at Paris, he was, from wha;
he heard of the state of religion at Geneva, induced to visit that city. The
love of doctrinal speculation, engendered by the Calvinian system, had here
issued in an almost complete abandonment of those simpler evangelical
truths with which Calvin himself began his reformation. The pastors and
the professors of the divinity-school had, indeed, with scarcely an exception
beccme Arians and Socinians. “They taught,” says Mr. Haldane in his
letter to Mr. Bickersteth, “neither law nor gospel fully, and their doctrine did
not seem to affect the consciences of their hearers.” A few exceptions there
were among them, and especially a Mr. Moulinié, who held the divinity of
Christ, but was otherwise poorly informed in the gospel, and with whom Mr
Haldane could make but little progress. Dscouraged, he visited the other
cantons, and, at Berne, succeeded in awaken!ng the mind of a young minis-
ter, M. Galland. At Lausanne, he was induced to return to Geneva, through
the persuasion of a zealous English lady, a Miss Grant, whom he met there,
and in order that he might see a young minister six miles from Geneva, M.
Gaussen, of whom he had heard a favorable account. Finding still no appa-
rent opening at Geneva, he was about to proceed to Montauban, when he was
providentially brought into communication with a student who had been
deputed by Mr. Moulinié to show Mrs. Haldane a model of the mountains.
“With this student, Mr. James,” says Mr. Haldane, “I immediately entered
into conversation respecting the gospel, of which I found him profoundly
ignorant, although in a state of mind that showed he was willing to receive
information. Next morning he came with another student, Charles Rieu,
equally in darkness with himself. I questioned them respetting their per-
sonal hope of salvation, and the foundation of that hope. Had they been
trained in the schools of Socrates or Plato, and enjoyed no other means of
instruction, they could scarcely have been more ignorant of the doctrines of
the gospel. They had, in fact, learned more of the opinions of the heathen
philosophers than of the doctrines of the Saviour and his apostles. To the
Bible and its contents their studies had never been directed. After some
conversation, they became convinced of their ignorance of the Scriptures,
and exceedingly desirous of information. I therefore postponed my intended
departure from Geneva.”

The two students above named soon brought six others, with whom Mr.
Haldane had frequent and long conversations. Others continuing to come,
Mr. Haldane agreed to meet them regularly three times a week for religious

L5 A

174 MEMOIRS OF ALEXANDER CAMPBELL.

Notwithstanding his unbounded liberality, however,
Robert Haldane was not permitted to escape the
slanderous insinuations by which Satan usually tries to
impair the influence of those who seek to promote the
interests of the kingdom of God. Thus he was charged
with making money by renting the seats in the taber-
nacles. But the truth was, the income arising from the
rent of the seats in the tabernacles went to the support
of the preachers and of the seminaries. Thus Mr
Ewing was to have two hundred pounds annually, Mr.
Haldane agreeing to make up this amount if there
should be any deficiency in the amount derived from
seat-rents, and allowing him two hundred pounds ad-

instruction ; and taking up the Epistle to the Romans, he expounded to them
this important portion of the word of God during the whole winter, and until
the close of the session in the following summer, having in his class nearly
all the students of theology, and instructing in the evening, and often till late
at night, other students attending at Geneva, as well as a number of the resi-
dent citizens of the place, of both sexes, who desired to be informed re-
specting the gospel. Meanwhile, the pastors and professors in the Faculty
began to preach openly against Mr. Haldane’s views, and to insist upon their
own. They taught that the Saviour was the first of created beings ; that the
gospel was useful, but not indispensable to salvation, and various other
speculations, Arian, Socinian and Arminian. Mr. Haldane, on the other
hand, collecting their arguments, proved to the students their fallaciousness,
and showed that their tenets were entirely inconsistent with the Scriptures.
The controversies thus maintained naturally gave rise to great excitement,
and to sundry persecutions on the part of the clergy. Notwithstanding all
these oppositions, however, great good was effected. Many of the students,
and among them, M. Malan, F. Monod, Henri Pytt, and Merle D’Aubigné,
were called not only to comprehend the true nature of Christ’s salvation, but
to suffer for his name such privations and indignities as the clergy could
inflict ; the latter, D’Aubigné, being refused ordination and compelled to leave
his native city, in order to finish his studies at Berlin; and it is largely to
these labors of Robert Haldane at Geneva that the continent of Europe was
blessed with that religious awakening by which, through the subsequent
ministrations of the above-named students, with those of Adolphe Monod,
Tholuck, Julius Miiller and others, a mighty barrier has been erected against

that flood of Rationalism which threatened to obliterate all the teachings of
the Lutheran Reformation.

MR. EWING’S DISAGREEMENT. 175

ditional while he was teacher of the seminary. Not-
withstanding all, however, groundless complaints were
not wanting on the part even of some who co-operated
with Mr. Haldane in his religious enterprises. Thus
even Mr. Ewing, with his large and wealthy con-
gregation, seemed to think that Mr. Haldane should
make a present of the Glasgow Tabernacle to the
church, and both were quite dissatisfied when he, who
had his own views with regard to the best appropriation
of his means, would only agree to give one thousand
pounds of the purchase-money, desiring to devote the
other two thousand pounds to the printing and circula-
tion of the Scriptures. It was during Mr. Campbell’s
residence at Glasgow that the unhappy difficulty be-
tween Robert Haldane and Mr. Ewing, arising partly
from this affair, created a good deal of public excite-
ment. After hearing the matter, however, at Mr.
Ewing’s, Mr. Campbell was very decided in his con-
viction that Mr. Ewing was in the wrong. The latter
had previously become dissatisfied because Mr. Hal-
dane, being not well pleased with certain divergencies
from his views of religious reform which began to be
entertained by Mr. Ewing, had removed the Glasgow
Seminary from under his care to Edinburgh; yet on
Mr. Haldane’s part, these divergencies, which had re-
spect chiefly to church order and church ordinances,
seemed to occasion no diminution of Christian regard
for Mr. Ewing, with whom he still desired to remain on
terms of religious fellowship.

CHAPTER XI.

Reformatory views of the Haldanes—Division—Religious influences at Glas-
gow—Abandonment of Presbyterianism—Helensburgh—Embarkation.

ope knowledge which he obtained during his inti-
macy with Mr. Ewing, in regard to the religious
reformation then progressing in Scotland, made a deep
impression on the mind of Alexander Campbell. That
devotion to the Bible by which the movement was
characterized was entirely consonant with his own
cherished feelings; and that independence of spirit
which led the Haldanes to establish a system of lay-
preaching and itineracy, and to endeavor to carry the
gospel into every town and hamlet in spite of clerical
opposition, was most congenial to his own character
and disposition. Such, indeed, was the contrast be-
tween the unselfish and liberal proceedings of the
Haldanes and their coadjutors, and the course which
the clergy pursued under the influence of their narrow
policies and bigoted sectarianism, that it is not surpris-
ing to find him stating, as he did in after years, that he
‘imbibed disgust at the popular schemes, chiefly while
a student at Glasgow.” Nor is it strange that the
munificent liberality of the elder brother, Robert, and
the earnest and abundant labors of the younger, James
A. Haldane, filled him with admiration. He felt his
own devotion to the cause of human salvation and

advancement strengthened, and, while without means
176

DOCTRINAL VIEWS. 177

to imitate the example of the former, he felt that he
might, at least, follow that of the latter in preaching
the gospel without charge. Hence it was that, when he
commenced his public ministry, he resolved that he
would preach the gospel without fee or reward. To
the purpose then formed he steadfastly adhered through-
out his subsequent life, not only demanding nothing
for his services as a preacher, but defraying his own
traveling expenses, in all his many tours through the
greater part of the United States, as well as in Canada
and in Europe.

As it respects the doctrines taught by the Haldanes,
he found that they did not fully approve the views of
Glas, Sandeman and of Walker, which were at that
time much discussed, and with which he had himself
become somewhat acquainted. The Haldanes regarded
the writings of Glas and Sandeman as exhibiting, here
and there, noble views of the freeness of the gospel
and the simplicity of faith; but to their system, as a
whole, and especially to the intolerant spirit manifested
by them and their followers, both the brothers were
always strongly opposed. With regard to faith, they
regarded Sandeman’s view, that it was the mere assent
of the understanding to testimony, and that faith in
Christ did not differ from faith in any other historical
personage, as frigid and defective. They regarded it
as resting, indeed, upon the evidence furnished by the
Holy Spirit in the Scriptures, but as embracing not
only the understanding but the heart; and both of
them have remarked that ‘‘trust or confidence in Christ
seemed substantially to express the meaning of the
term.” This simple and comprehensive view was that
which Mr. Campbell, in his subsequent religious history,
himself adopted, and continued to advocate during his

VOL. I.—M

178 MEMOIRS OF ALEXANDER CAMPBELL.

entire life. Amidst his numerous controversies, indeed,
he was often obliged, in contending against the popular
errors upon the subject, to insist upon the absolute
necessity of evidence, and to assert, most truthfully,
that where there was no evidence, there could be no
faith; yet he ever regarded true faith in Christ as
implying a willingness to submit to his authority, and
as consisting in a heartfelt, personal trust in Him as the
Son of God and the appointed Saviour of mankind.
The object of the Haldanes had not been the inculca-
tion of new tenets. They wished rather to awaken the
community from their apathy to greater religious zeal,
and had no idea, in the beginning, of separating from
the Church of Scotland, with whose doctrines, as ex-
hibited in the Westminster Confession, they substantially
agreed. They had, however, simpler views of the
gospel, and labored especially to impress upon men
the divinity, dignity and the glory of Christ, and the
all-sufficiency of the work of salvation which he ac-
complished ; and to enforce the great principle of justi-
fication by faith. Thus far, their reformation was a
revival of that of Luther and Calvin, from whose spirit
and teaching Protestants in general had at that time
greatly departed. When finally compelled, through
the opposition and intractability of the clergy, to form a
separate congregation, they were unexpectedly led to
enter upon a new chapter of church reform, and from
the teaching of the Scriptures, to which they were
accustomed to refer as the only authority, to adopt the
independent or congregational form of church govern-
ment. It was to Mr. Ewing, whose mind was much
engaged with this particular subject, that this change
was mainly due. He had advocated it before in the
Missionary Magazine, and in his religious sentiments

DISCUSSIONS OF CHURCH ORDER. 179

generally he was much more favorable to the views of
Glas and Sandeman than were the Haldanes. Indeea,
his introduction of the works of Sandeman into the sem-
inary at Glasgow gave umbrage to the Haldanes, who
protested against it, and it was one of the reasons for
the transfer of the seminary to Edinburgh. When the
new churches were first formed, it was adopted as a
principle that ecclesiastical usages should be conformed
to the practice of the apostolic churches. Hence, while
the Scottish National Church attended to the Lord’s
Supper only twice a year, Mr. Ewing first introduced,
at Glasgow, the practice of celebrating it every Lord’s
Day. This was soon after adopted by the Edinburgh
church, and the rest of the new churches. Mr. Ewing
next proposed a weekly church-meeting, besides the
Lord’s Day meeting, which was to be for social wor-
ship and mutual exhortation. Various publications
were at this time made upon the subject of church
order, as Mr. Ewing’s ‘‘ Rules of Church Government ;”
“ Reasons for separating from the Church of Scotland,”
by Dr. Innes; a pamphlet by Alexander Carson, con-
taining his reasons for separating from the Presby-
terians, and a volume by James A. Haldane, published
in 1805, entitled «‘ Views of the Social Worship of the
First Churches,” which quickly ran through two edi-
tions. To these publications, replies were made by the
Rev. Mr. Brown of Langton and others, which occa-
sioned other pamphlets from J. A. Haldane, Mr. Ewing
and Mr. Carson. Thus the subject of church order
came to occupy a large share of attention, and gave
rise to much discussion and disagreement among the
members of the churches. It was about this time that
William Ballantine published his ‘‘Treatise on the
Elder’s Office,” which brought matters to a crisis, and

180 MEMOIRS OF ALEXANDER CAMPBELL.

was the means of producing a widespread diviston in
the new churches. In this treatise he insisted upon a
plurality of elders in every church, and upon the great
importance of mutual exhortation on the Lord’s Day,
as the means of obtaining them. Mr. Ballantine had
first been officiating in Thurso, but afterward in the
Tabernacle at Elgin, where he had under his charge
one of the classes of missionary students supported by
Robert Haldane. The adoption of his views by the
Haldanes, and the debates which they occasioned,
caused great disaffection amongst the churches; and
when J. A. Haldane, during the spring previous to
Alexander Campbell’s visit to Glasgow, informed his
congregation at Edinburgh that he could no longer
conscientiously baptize children, and, in the month of
April, was himself immersed, the division, which had
been for some time imminent, immediately occurred in
the church at Edinburgh. Some of the members went
back to the Established Church; some to Mr. Aikman’s
church in College street, while a considerable number
concluded to become a separate church, and rented a
room to meetin. The remainder, about two hundred
in number, remained with J. A. Haldane, agreeing to
make the question of baptism a matter of forbearance.
It was not, indeed, so much the change in J. A. Hal-
dane’s views of baptism, as the doctrine urged by
Ballantine and others that it was not only the privilege
but the duty of the members in general to speak in the
church on the Lord’s Day, that was the real cause of
division. This practice, which had been introduced
several years before, under the title of ‘‘church order,”
had been found largely productive of church disorder,
and threatened to destroy completely the pastoral office.
Many debates and dissensions, and some local schisms,

CONGREGATIONAL DISSENSIONS. 181

as at New Castle and London, had, indeed, already
been produced by thus allowing incompetent members
(for in these cases the most ignorant are generally the
most forward) to undertake the office of public teachers
and exhorters—an office which, in the primitive Church,
could safely be exercised, under apostolic direction,
only by those possessed of spiritual gifts.

These dissensions, and the division which took place
immediately after J. A. Haldane’s immersion, were
earnestly deprecated by both the brothers, and sin-
cerely regretted by many pious men in all the religious
parties, who regarded, approvingly, the remarkable
success, thus far, of the effort to awaken a deeper re-
ligious interest among the people. The division spread
rapidly from Edinburgh through all the churches of the
connection ; and, as the pecuniary assistance of Robert
Haldane could no longer be consistently continued to
those who were opposed to his views of church reform,
and who, with Mr. Ewing and the leaders of the
seceding party, refused to have visible communion any
longer with those who adhered to the Haldanes, this
great effort to establish Congregationalism in Scotland
was deprived of that support which had hitherto so
largely contributed to its success. Accordingly, the
cause of Independency from this time languished, whilst
the prominent religious parties, who had, at length,
become awakened to more correct views of the gospel,
and to greater earnestness, began to exert a better
influence; and, under the leadership of Chalmers and
others, to preach the gospel in greater purity, and to
adopt various successful methods of promoting religious
knowledge.

This disruption among the Independents connected
with the Haldanes had taken place during the year

16

182 MEMOIRS OF ALEXANDER CAMPBELL.

preceding Mr. Campbell’s attendance at the Glasgow
University, and the questions involved were still fre-
quent subjects of discussion at Mr. Ewing’s. The Hal-
danes, who regarded the preaching of Christ crucifiec
as the great essential matter, and wished all differences
about church order and church ordinances to be matters
of forbearance, continued to persevere in the course
they had adopted. Believing that there should be a
plurality of qualified elders in every church, Robert
Haldane had consented to act for a time, with his
brother James, in the church at Edinburgh. In the
course of a few months, he himself abandoned pedo-
baptist views, and was immersed. The same change
took place also with various other leading men in the
connection. John Campbell had long since been im-
mersed, and was now acting as pastor at Kingsland
Chapel, near London, where he continued to labor for
thirty-six years, with the exception of five years which
he spent as a missionary and explorer in Africa. Mr.
Innes, also, who came to Edinburgh, soon after the
disruption, to preach for a portion of the members who
had broken off from the Tabernacle, in a few months,
likewise, changed his views on the subject of baptism,
and was immersed.* The same change had occurred

* The incident which hastened the decision of Dr. Innes, who was already
unsettled on the subject of baptism, is thus related by one familiar with the
facts: “ While he was pastor of the church at Barnard’s rooms, one of the
deacons, having occasion to be on the top of a building, fell to the ground
and was taken up dead. The widow of this man made application to Dr.
Innes to have her child sprinkled. The woman, however, was not a Chiis-
tian, and Dr. Innes told her that he would not baptize the child, as the fathe
was dead, and she made no profession of religion. The woman replied that
he had baptized all the children, not on her account, but because of their
father, and that this child was as much entitled to be baptized as the others.
Dr. Innes, never having had a case like this before, concluded to bring it
before the church for their consideration, and told the woman to await theis

CHANGES [N REGARD TO BAPTISM. 183

with William Stevens, who, as before related, had suc-
ceeded John Campbell as teacher in the Edinburgh
Seminary. The acute and critical Dr. Carson, also,
had experienced the same change of views on the sub-
ject, and now occupied the same position as the Hal-
danes, believing that immersion only was baptism, but
in his church at Tubbermore not making it a term of

decision. When the subject was introduced, about one-half of the church
were for baptizing the child, and the other half were opposed to it. During
the discussion, the fourteenth verse of the seventh chapter of First Corinth-
ians, was again and again recited as proof for admission of the child to bap-
tism. One side insisted that this child was as ‘holy’ as the other children
who had been baptized in the lifetime of the father. To this it was replied,
that the holiness of the child was dependent on the life of the father, and
that his death put an end to it; that as the child zow was no longer ‘holy,’
and the mother an unbeliever, it would be a profanation of the ordinance to
apply it to such a child. The other party replied that it was not on account
of the believing husband that the child was entitled to baptism, but accord-
ing to the text under discussion, which said that ‘the unbelieving wife was
sanctified by the husband,’ it seemed clear that the holiness of the child was
to be ascribed to the wife, for the text said, ‘else were your children unclean,
but now are they holy.’ Why? Because the unbelieving wife was sanctified.
To this it was replied again, that if both holiness and sanctification were
derived in that way, then the unbelieving woman was as much entitled to be
baptized as the child.

“During this curious discussion, one in the church said that as sanctifica-
tion and holiness proceeded from nothing this side of the throne of God, and
that as nothing they could say could either sanctify the woman before them
or make the child ‘holy,’ they would act a wise part by giving up the sub-
ject altogether. This was a matter that could not be settled by the meeting
of one evening, and another appointment being made, the crowd that came
together were entertained for hours with a general discussion on the subject
of infant baptism. The text in Corinthians was given up as having nothing
to do with baptism, and Dr. Innes announced at the close that he could no
longer baptize infants—that a Baptist church had the advantage of them,
inasmuch as nobody made application to it that did not profess conversion,
and was thus able to answer for himself; that during the discussion not one
example or precept for infant baptism had been adduced. As much stress
was laid on the Abrahamic Covenant in that controversy, Dr. Innes pub-
lished a work on the subject, ‘Eugenio and Epinetus, or Conversations on
Infan* Baptism.’ which gave great satisfaction to many an inquirer.”

184 MEMOIRS OF ALEXANDER CAMPBELL.

communion. A great number of the Glasite Indepen-
dents had, indeed, a number of years previously,
adopted immersion, and becoming very strict in their
views of communion and of church discipline, had
given rise to the Scotch Baptists, who found in Archi-
bald McLean a very able champion of their principles.
It was the works of McLean that had revolutionized
the views of William Jones, the author of the History
of the Waldenses, who was baptized at Chester in 1786,
and who was at this time (1809) presiding over the
Scotch Baptist Church in London. A similar change
of views in regard to baptism had occurred among a
party of Independents, gathered together at Glasgow
by the ‘‘ Benevolent Magistrate,” the father-in-law of
Robert Owen—David Dale,* who had died at Glasgow

* Mr. Dale was a native of Ayrshire, and had received careful religious
training in boyhood, and being thus instructed at home in the principles of
Divine truth was, from his youth, noted for seriousness and piety. On quitting
the paternal roof, he first became a hand-loom weaver at Paisley, where he
was connected with the congregation of Dr. Wotherspoon. Manifesting
great zeal in all matters connected with the interest of the gospel, he became
the intimate friend of Dr. Wotherspoon, and, when the doctor removed to
America, was his regular correspondent. Removing to Glasgow in 1761, he
after a time established a prosperous business in the linen-yarn trade. The
introduction of the cotton manufacture depriving him, at length, of this
branch of trade, he became agent for Sir Richard Arkwright & Co. for the
sale of cotton yarns. Soon afterward he engaged in the manufacture of
yarns, first as partner and then as sole proprietor of the cotton mills at New
Lanark. Here he erected neat houses, with a garden attached to each, for
the workmen, and put in force regulations to promote their health and morals
and secure the education of their children, and his system proved so effec-
tive that the “Lanark Mills” became an object of curiosity to travelers,
Besides this, Mr. Dale became one of the magistrates of Glasgow, and in
the time of the dearth in 1800 he signalized himself, as is related by his
biographer, by the scheme he originated and carried into execution of im-
porting a large cargo of foreign corn at his own expense, and selling it to the
people at prime cost, and, in many instances, giving it gratis. In consequence
of this public-spirited and seasonable act, he obtained the name of the
“Benevolent Magistrate.”

THE BENEVOLENT MAGISTRATE. 185

about two and a half years before Mr. Campbell took
up his sojourn there. This eminent man, who, by his
genius and enterprise, had accumulated great wealth,
which he devoted largely to Christian enterprises, had
been brought up in the Church of Scotland, but was
gradually led to reject creeds and other human com-
positions, as possessed of any authority in matters of
faith and duty, and to appeal to the Scriptures alone.
He was led to this view through the influence of Mr.
Barclay, a Scotch clergyman, who founded the sect of
the Bereans, so called because, after the example of the

When he became an Independent, and adopted weekly communion, he,
with a number of friends, hired a room in which they met for worship, there
being no religious body at that time in Glasgow coinciding with them in
sentiment. In 1769 one of his friends built a meeting-house, and a church
was organized by the election of a number of elders, one of whom was Mr.
Dale. His modest nature shrunk from so great a responsibility, and it was
only after a protracted mental struggle, which seriously affected his health,
that he was at length prevailed upon to undertake the duties of the office.

The successive divisions which subsequently occurred in the church greatly
annoyed and grieved him, but “Mr. Dale continued,” says his biographer,
“unshaken in his attachment to the Independent form of church govern-
ment. He prosecuted his ministry amongst the remaining members, to
whom he was instant in season and out of season. His flow of worldly
prosperity had no influence either in contracting the range of his benevolence
or deadening the vitality of his religious affections. His charity was exten-
sive and unostentatious ; and whilst he, of course, directed his first attention
to those of his poorer brethren in the church—the household of faith—he
was a liberal supporter of all, and an active director in many of the philan-
thropic and missionary institutions of his day. During several of his later
years he felt the weight of increasing infirmities, although he was not con-
fined until within a few weeks of his death. Feeling his end approaching,
he sent for some leading members of his church, whom he exhorted to
remain steadfast in their Christian profession, and gave them the dying
testimony of his faith in the gospel, asked their forgiveness if at any time
he had given them offence, and prayed for a blessing on them; after which,
as the elders of Ephesus did to Paul, they ‘fell upon his neck and kissed
him, sorrowing most of all for the words which he spake, that they should
see his face no more.’ Exhausted with this parting scene, he rapidly sank,
and the following day, the 17th of April, 1806, he departed, in the sixty-eghth
year of his age, deeply regretted by all parties.”

16 *

186 MEMOIRS OF ALEXANDER CAMPBELL.

ancient Bereans, they professed to build their religious
system on the Scriptures alone. This party first as-
sembled as a separate society in Edinburgh, in 1773.
Mr. Dale was led by his new principles to adopt Inde-
pendency, and he became finally the pastor of the
church thus formed at Glasgow. Contention soon after
arose about points of church order and discipline; such
as the regular use of the Lord’s Prayer, rising to sing,
the audible utterance of ‘‘amen” by the worshipers, etc.
A portion of the church broke off and joined the Glas-
ites, and Mr. Dale continued with the remainder, whc
advocated mutual forbearance in regard to things not
clearly revealed, and who continued for some time in
harmony. But differences of opinion again manifested
themselves—First, In regard to the right of elders to
contract second marriages, which some alleged was
forbidden by Paul’s precept, that the elder was to be
“the husband of one wife,” but which Mr. Dale re
garded as merely a prohibition of polygamy ; Second
In respect to a community of goods, which was strenu-
ously advocated by the poorer members, but which Mr.
Dale held was only a temporary and partial practice of
the primitive Church, and nowhere commanded; and,
Third, Respecting infant baptism, which a large num-
ber protested against as unscriptural. These latter,
among whom was Mrs. Dale, being unable, through
conscientious scruples, to yield this latter point, a new
secession occurred, Mr. Dale continuing with the re-
maining members, and devoting the remainder of his
life and his great wealth to missionary and philanthropic
purposes.

It may appear somewhat singular that, at this period,
none of the questions connected with infant baptism
and immersion which had thus caused so many divisions

INTIMACY WITH GREVILLE EWING. 187

in Scotland, and in regard to which Mr. Campbell]
became afterward so distinguished, engaged, at this
time, his attention in the least. This may be accounted
for, however, by the fact that immersion was not made
a term of communion by the Haldanes, and was never
urged upon any, being left as a matter of choice to
private and individual consideration. In the next place,
Mr. Ewing and his coadjutor, the amiable and accom-
plished Dr. Wardlaw, who had left the Burghers and
was now an Independent minister, residing in Glasgow,
and who was often at Mr. Ewing’s, were both vehe-
mently opposed to immersion, and earnest advocates of
infant baptism, in favor of which they both subse-
quently wrote treatises, which were severely criticised
and confuted by Mr. Ewing’s former classmate. at the
University, Alexander Carson of Tubbermore. Under
the circumstances, therefore, this particular subject was
not likely to become a matter of discussion at Mr.
Ewing’s, in his family or among his guests, and Mr.
Campbell’s attention seems to have been entirely con-
fined to the main purposes of the reformation under-
taken by the Haldanes, and to those principles of
Independency and church order in which Mr. Ewing
was particularly interested.

Mr. Ewing frequently invited parties of students to
his house along with Alexander, who was greatly
impressed with his piety and learning during these
interviews, as well as from hearing his lectures and
discourses, which he took the opportunity of doing
frequently on Sunday evenings, having to attend service
in the day-time at the Seceder church. Mr. Ewing
still preached in the spacious building which had been
used as a circus. The pulpit was in the centre of the
building, and Mr. Ewing’s audience generally consisted

188 MEMOIRS OF ALEXANDER CAMPBELL.

of from one thousand to two thousand persons, though
the building would have held a much greater number.
Mr. Ewing was a very fine lecturer, and very popular
both as a man and as a preacher, as was also Mr.
Wardlaw, who frequently officiated. Between them
and the Seceder preacher, Mr. Montre, there was a
considerable contrast, for the latter, though a good
man, and influential and even popular in his party,
was a prosy speaker. His church was large, and
during his attendance, Alexander noted down various
criticisms and remarks upon his delivery, with which
he seems to have been by no means pleased. He
therefore availed himself of all the opportunities that
presented themselves for ‘‘ occasional hearing,” and thus
heard Mr. Ewing frequently, sometimes Mr. Mitchel
at Anderston, as well as Dr. Balford at George’s Square,
and Dr. Wall at the Salt Market, with all of whom he
formed an agreeable personal acquaintance. He heard
also a number of probationers in all the churches.

The opportunity which he thus enjoyed at Glasgow,
of hearing preachers of different denominations, and
the intimacy he enjoyed with them, tended greatly to
foster his native independence of mind, and to release
him from the denominational influences of his religious
education—an effect which was, doubtless, facilitated
by the fact that his revered father, to whose religious
sentiments he was accustomed to pay the utmost defer-
ence, was now separated from him by the wide Atlantic.
It was, however, by the facts relating to the Haldanes,
so often recounted to him by Mr. Ewing and others,
that, as formerly intimated, the change in his religious
views was chiefly due. He was particularly impressed
with the persistent opposition of the clergy of the
various establishments to every overture for reforma-

CONSCIENTIOUS MISGIVINGS. 189

tion; with the unscrupulous methods they often resorted
to to hinder the progress of the truths they refused to
admit, and the disposition they constantly manifested to
exercise the power which they possessed in an arbitrary
manner. He became, therefore, gradually, more and
more favorable to the principles of Congregationalism
entertained by Mr. Ewing, which secured an entire
emancipation from the control of domineering Synods
and General Assemblies, and which seemed to him
much more accordant with primitive usage. At the
same time, he did not feel himself at liberty to abandon
rashly the cherished religious sentiments of his youth,
and the Seceder Church to which his father and the
family belonged, and in which he had thought it his
duty to be a regular communicant.

He was in this unsettled state of mind as the semi-
annual communion season of the Seceders approached,
and his doubts in regard to the character of such relig-
ious establishments occasioned him no little anxiety ot
mind concerning the course proper for him to pursue.
His conscientious misgivings as to the propriety of
sanctioning any longer, by participation, a religious
system which he disapproved, and, on the other hand,
his sincere desire to comply with all his religious ob-
ligations, created a serious conflict in his mind, from
which he found it impossible to escape. At the time
of preparation, however, he concluded that he would
be in the way of his duty, at least, and that he would
go to the elders, and get a metallic token, which every
one who wished to communicate had to obtain, and that
he would use it or not, afterward, as was sometimes
done. The elders asked for his credentials as a mem-
ber of the Secession Church, and he informed them that
his membership was in the Church in Ireland, and that

190 MEMOIRS OF ALEXANDER CAMPBELL.

he had no letter. They replied that, in that case, it
would be necessary for him to appear before the session
and to be examined. He accordingly appeared before
them, and being examined, received the token. The
hour at which the administration of the Lord’s Supper
was to take place found him still undecided, and, as
there were about eight hundred communicants, and
some eight or nine tables to be served in succession, he
concluded to wait until the last table, in hopes of being
able to overcome his scruples. Failing in this, how-
ever, and unable any longer conscientiously to recog-
nize the Seceder Church as the Church of Christ, he
threw his token upon the plate handed round, and when
the elements were passed along the table, declined to
partake with the rest. It was at this moment that the
struggle in his mind was completed, and the ring of
the token, falling upon the plate, announced the instant
at which he renounced Presbyterianism for ever—the
leaden voucher becoming thus a token not of com-
munion but of separation. This change, however, was
as yet confined to his own heart. He was yet young,
and thought it unbecoming to make known publicly his
objections, and as he had fully complied with all the
rules of the Church, he thought it proper to receive at
his departure the usual certificate of good standing.

At the close of the University session in the month
of May, as there was no prospect of obtaining for
some time a suitable vessel to transport the family to
America, he was urged by some of his Glasgow friends
to go to Helensburgh as tutor for their families, who
were to spend the summer at this agreeable watering-
place. He accordingly went thither in the beginning
of June, and having obtained pleasant lodgings, taught
a number of families, among which were those of Mr.

SOJOURN AT HELENSBURGH. 191

Monteith, Mr. R. Burns, Mr. Wardlaw, Mr. Buchan-
non and others. Helensburgh seemed to him a very
beautiful, healthful place, and a fine seaport. It lies
in Dumbartonshire, nearly opposite Greenock, on the
north shore of the Clyde, which here forms an estuary
some six milesin width. The most of his acquaintances
here were ladies, the male members of these families
being occupied in Glasgow during the greater part of
the week. Here, freed from the routine and confine-
ment of the college course, he spent some time very
delightfully in the midst of a highly cultivated and
refined society, and in instructing the young ladies anc
others who were his pupils.* His only regret was,
that, from the demands made upon his time in teaching,
as well as by necessary social calls and the evening
walks of parties of ladies, for whom the escort of the
youthful tutor was constantly in requisition in order to
visit the shady groves and to enjoy the fine prospects
from various points in the neighborhood of the village,
he had but little time for the reading he desired to ac-
complish. He by no means, however, neglected his
religious improvement, as various pious reflections and
annotations upon passages of Scripture, written down
during this period, evince. His naturally lively tem-
perament, tempered by religious sobriety, his fine
powers of conversation, and his agreeable manners
rendered him a pleasant companion to all; and the
happy associations which he enjoyed at Helensburgh,
for a brief period, seem to have thrown over this por-
tion of his life a charm which he felt quite reluctant
to dissolve, when, after a five weeks’ residence, a favor-
able opportunity of emigrating, in a ship from Green-

* Among his young lady pupils are mentioned the names of the Misses
Hutton, Buchannon, Keltin, Mitchel, Montusha and Burns.

192 MEMOIRS OF ALEXANDER CAMPBELL.

ock, presented itself, and he had to return to Glasgow
in order to make preparations for the voyage. Before
leaving Helensburgh, however, being requested by one
of his friends, a Mr. K g, to write something for
him as a memento, he endeavored to express his feel-
ings in the following lines:

“ On a beautiful vale adjacent to the seaport village where
I often spent the evening hours.

“Where, gently pointing to the eastern skies,
Grove-clad Camcascan hills high-tow’ring rise,
Thence, from a spring, Drummora gently flows,
And, as it wends its way, still larger grows,

Till in a murmuring brook it swiftly glides

And hides its treasures in the ceaseless tides.
Along its winding course a valley lies,

Where, all around, in gay luxuriance rise

The spreading trees, the lowly plant and flower ;
The hazel copse, the shrub, and woodbine bower—
There, in its golden beauty, smiles the broom,
And, close beside, the myrtle in full bloom.

There the young elm and beech, in shady rows,
With other shrubs, entwine their pliant boughs,
And form the cool retreat, the sweet alcove,

The seats of pleasure and the haunts of love ;

And there how oft at even have I seen

The fair ones sporting through their alleys green!
And heard them sweet address each herb and flower ;
Tell this one’s beauties, that one’s genial power ;
With deep botanic skill on every leaf descant,
And all their virtues in poetic numbers chant !
How, at their coming, did the grove rejoice!

The birds, to charm them, strain their mellow voice!
The flowers, to please them, with each other vie!
The trees, to shade them, lift their heads on high!
How did the hills return their accents sweet

And in soft echoes all their joy repeat !

How did the brook that murmured harsh below,
Now change its movement and more gently flow!
Thus would they sit, near yon translucid spring,
Tell their glad tales and then alternate sing.

Here cheerful sport, till evening dews were feared.
And moonbeams trembling in the brook appeared;

DEPARTURE FROM GLASGOW. 193

Then would they homeward bend their winding way,
And through the groves in many a gambol play.
Fair spot! and wilt thou not like me soon change?
And in thy bowers the fair ones cease to range?

Will not thy flowers, that with each other vie
Beneath thy shades, soon droop their heads and die?
For me, no more I’ll wander through thy glades,
Seek thy close coverts, and thy cooling shades.

No more within thy shady bowers

Pll spend my lonely evening hours;

And now, you groves and vales and lucid well,

And all you beauteous seats of mirth, farewell !”

These lines afford a fair specimen of his skill in
versification, and while they betray the absence of that
delicacy of ear which readily detects redundant or
defective measure, they, at the same time, exhibit
poetic fancy and feeling.

It required about a fortnight in Glasgow to make
the necessary preparation for the voyage, and then a
further delay was occasioned because the ship in which
he had taken passage conditionally, the Latonia, Cap-
tain McCray, master, from New York and bound there,
was, with all other vessels in part, detained by an order
from government, until a warlike expedition then fitting
out, the destination of which was to be kept secret,
should have time to leave the coast. At length, on the
31st of July, with much regret, he took leave of his
many warm friends at Glasgow, whose memory he
continued to cherish through life, especially that of
Mr. and Mrs. Ewing, with whom he was most intimate.
He regarded Mrs. Ewing as a very pious and excellent
Christian lady, and in after years often spoke with
much sympathy of the sad accident by which, in 1828,
she was suddenly deprived of life.* Passing down to

# In the summer of the year referred to, Mr. and Mrs. Ewing, with a party
of friends, had gone to visit the falls of Clyde. Their carriage being over-
voL 1.—N 17

194 MEMOIRS OF ALEXANDER CAMPBELL.

Greenock by the Flyboat with his mother and the
family, they arrived there so late at night that it was
with some difficulty they could find lodgings; but hav-
ing at length succeeded, two days more were spent at
Greenock in completing their preparations, and at
length, everything being on board, the vessel weighed
anchor on the 3d August, 1809, and they prepared to
bid adieu to Scotland, in which, from the time of the
shipwreck, they had spent just three hundred days.

turned, they were all precipitated down a steep declivity, and Mrs. Ewing
sustained so much injury that she survived only a few days. Mr. Ewing
never wholly recovered from the shock of this bereavement, which was soon
followed by other severe afflictions. Not long after, a stroke of paralysis
deprived him of his physical though not of his mental powers, and in a few
days “he fell asleep” so gently that, in the words of Dr. Wardlaw, who
preached the funeral sermon, “it could hardly be called death—it was the
imperceptible cessation of life, a breathing out of his spirit, delightful
emblem of his entering into peace.”

CHAPTER /XII:

Departure—Incidents at Sea—The Ocean—The New Woild--Dr. Mason —
Journey over the Mountains—Reunion.

Ps Frith of Clyde is, in many respects, ill adapted
for the purposes of navigation, especially as it
regards vessels depending on sails. Its channel is
narrow ; it is exposed to squalls; rendered dangerous
by shallows, and can be safely navigated only when the
wind blows from certain directions. The ship Latonia,
however, after stopping till next day, August 4, 1809,
at the bank below Greenock, weighed anchor for the
last time, and although the wind was by no means the
most favorable, being from the N. W., managed to get
out of the Clyde, and into the Channel. It was not
until Saturday, the 5th, that a fair and gentle breeze
from the right quarter carried the vessel, in a few hours,
out of the North Channel, and past the dimly-seen
northern coast of Ireland, so that on the following day,
which was Sunday, about twelve o’clock, they were
fairly out of sight of land on the bosom of the Atlantic.

Alexander was now for three days confined by sea-
sickness, and had no sooner recovered sufficiently to
appear again on deck than he learned to his surprise
that the ship had sprung a leak. The sailors were
greatly dismayed and depressed, believing that it would
be with great difficulty and much extra labor that they

would be able to make land again, and fearing that, as
195

196 MEMOIRS OF ALEXANDER CAMPBELL.

there were only eight hands on board, beside the mate,
the cook and the cabin boy, they would be unable to
manage the vessel. Under these circumstances, Alex-
ander went down into the cabin and entreated the
captain, who was at this time unwell, to give orders to
put back, but the latter, too well aware of the uncer-
tainty of the wind and the perils of the Scottish coast,
determined to continue the voyage. The pumps accord-
ingly were set to work, with great difficulty, owing to
the tar which had found its way into them from the pre-
vious cargo, and earnest efforts were made to counteract
the leak. On the following day, Monday, the 7th, there
was a very heavy gale, and the sea ran so high that,
amidst the tossings of the ship, the leak was almost for-
gotten, and the passengers retired at night, uncertain as
to what might be their fate before morning. About mid-
night, however, the wind fell, and Alexander, together
with the other male passengers, went to work to assist
the sailors at the pumps, when he found by experiment
that it would require ten minutes out of every hour, or
four hours of hard work out of the twenty-four, to keep
the water from gaining.

During the following week the wind proved very
favorable, blowing gently from the N. and N. E., and
as the vessel sped along its way, Alexander took pieat
interest in observing the denizens of the mighty deep,
which frequently appeared around the vessel. Efforts
were made to catch the black-fish by means of small
harpoons, but without success. On one occasion the
captain, while leaning over a rope to strike at a por-
poise, was so unlucky as to drop his watch into the sea.
This week they spoke a vessel bound from Trinidad to
Dublin, and on Saturday, August 19, found themselves
in long. 34° lat. 42°. They spoke also a vessel out

DANGERS AT SEA. 197

fifteen days from Boston, bound to Liverpool. On the
Tuesday of the following week they had a very severe
gale with the wind from N. N. E., accompanied with
sudden squalls, one of which, about eleven o’clock,
carried away the foretopmast. The ship ran before
the wind all day, rolling heavily for want of the fore-
sail; but the wind then subsiding, the sailors were
employed for two days in fitting up a mast in the room
of the one lost. From this time until the 26th their
progress was delayed by head-winds and calms. On
the Sunday during this period Alexander witnessed, to
him, the novel sight of a burial at sea. As the parents
of the deceased, a child of one Andrew McDonald, a
passenger on board, had desired a coffin, contrary to
the custom of interment at sea, and sufficient weight
had not been placed in it to sink it when committed
to the deep, it floated off astern, and was painfully
watched for a considerable time while it remained in
view.

Toward the close of this week the weather became
again rough. ‘‘On Friday night,” he says in his journal,
‘¢a dreadful storm arose, and the lightning flashed from
pole to pole. We were very apprehensive of danger,
but He who rules all things made the wind cease about
twelve o’clock.” Again he records: ‘‘Saturday night,
26th. An awful lightning continued for a consider-
able time, although accompanied with no noise of
thunder. The glare would continue sometimes for a
quarter of an hour without intermission. This ap-
peared to us very ominous, but on Sabbath morning,
27th, the wind began to rise in a fearful manner from
the south, and immediately the most terrific squall ever
seen by any individual on board ensued. A thick,
small rain accompanied it, and the spray blew over the

iy aa

198 MEMOIRS OF ALEXANDER CAMPBELL.

vessel to such a degree that one could not discern
another at half the ship’s length.” The fury of the
storm continued to increase until every one on board
apprehended certain destruction, and the most experi-
enced seamen said they thought every moment would
be their last. The mizzenmast was ordered to be cut
down, but it was found impossible to effect it. The
sails that had not been furled were all torn to pieces;
the foretopmast was again carried off, and the main-
topmast would probably have shared the same fate had
they not succeeded in taking it down. Soon after, the
quarter-railing was broken off by a heavy sea, and the
tiller-rope having given way, the ship became un-
manageable for a time, until they succeeded in replacing
it. After nine o’clock, to the great joy of all, the
storm began to abate, the wind veering to N. W.; the
sea, however, continued to run for a long while ‘* moun-
tain high.” They were happy to find that the hull of
the ship had sustained no material damage, though the
bowsprit was cracked half way through at its thickest
part. ‘*Such,” he adds, ‘‘ was that dreadful storm, and
such its effects, but thanks be to that God who raises the
winds and quells the tumults of the seas, that it did not
prove fatal to us all; and may He out of His great
mercy, bless it as a fatherly reproof to us all, and in-
struct us by it to be in a habitual preparation for death
when He calls for us.” In view of his deliverance on
this occasion, he renewed his vows of fealty to His
service, and again solemnly consecrated his life to the
ministry of the gospel.

On the following morning about eight o’clock, the
sea still running high, they discerned a ship to the
northward, steering toward the west. Observing the
wrecked appearance of the Latonia, she soon came

DENIZENS OF THE DEEP. 199

alongside to offer assistance. She proved to be the
Francis, Captain Taylor, who, happening to be an
acquaintance of Captain McCray, kindly gave him a
spare foresail, which was greatly needed. Soon after,
the Francis passed out of sight, the Latonia being
unable, for want of canvas, to keep her company. For
several days afterward they had unpleasant weather,
with occasional squalls and head-winds. At length, on
the 4th of September, the wind became fair, and the
ship was borne along at the rate of from six to eight
miles an hour for several days.

During this period, Alexander was much interested
in the various aquatic animals, which now presented
themselves in greater numbers. On one occasion, he
was surprised with the appearance of a number of
whales some thirty feet long, spouting up the water to a
considerable height. He was delighted with the beau-
tiful dolphins which appeared around the ship, and was
greatly entertained in seeing them frequently pursue
the flying-fish, and sometimes with so much eagerness
as to leap a considerable distance out of the water in
order to seize them. These flying-fish he found to be
from six to twelve inches in length, of a light color and
furnished with pectoral fins, nearly as long as the body,
by means of which they could project themselves from
the water to a considerable distance, often striking
against the sails and sides of the ship. The porpoises,
who were almost constant attendants, he found to vary
from three to seven feet in length, having a tapering
snout and a comparatively small mouth. On some occa-
sions, he amused himself in fishing, and with hook and
line succeeded in catching a large dolphin, but in at-
tempting to get it on board, the line broke and he
failed to secure his prize. The captain, who was also

200 MEMOIRS OF ALEXANDER CAMPBELL.

fond of the sport, struck a porpoise with a small har
poon, which, however, by the rapid movement of the
vessel, soon lost its hold, and was drawn in, bent like a
piece of wire.

On Tuesday, 12th September, they were hailed by
an English vessel of twenty guns, from St. Croix to
London. On Friday, 15th, they spoke the Brutus from
New York, thirteen days out, and about this time got
out of the Gulf Stream, in which they had been sailing
for some days, and whose temperature Alexander was
surprised to find so much higher than that of the sur-
rounding ocean. On Tuesday, 19th, they spoke the
ship Venice, bound from New York to Lisbon, and
were informed that a non-intercourse bill had been
passed, and that the English Ambassador had arrived at
New York. Continuing their course with occasionally
light winds, they judged from the change in the color
of the water from a bluish to a greenish hue, and from
floating masses of rockweed and eelgrass, that they
were not very far from land; but, upon sounding, found
no bottom at one hundred and twenty fathoms. On
Saturday, 23d, a river bird, the kingfisher, appeared
and flew, with weary wing, around the vessel, attempt-
ing to alight upon the rigging. This evidence of near-
ing land was hailed with great joy by the passengers
and crew; and was compared by Alexander in his
journal to the ‘‘soul-reviving return of the dove to
Noah’s ark with the olive branch plucked off;” to the
‘return of spring ;” to ‘*good news from a distant
land ;” to the ‘‘dawn of day to the benighted traveler,”
and to the ‘‘cheering sound of liberty to the captive
slave,” so irksome his long confinement upon shipboard
had become to his active temperament. On Monday,
25th of September, they were delayed by head-winds,

OCCUPATION ON SHIPBOARD. 201

and upon sounding, found bottom at sixty fathoms.
The captain to-day succeeded in harpooning a por-
poise, which was brought on board. Alexander, ever
observant and curious in the investigation of facts,
found it to be four feet long and sixteen inches through,
and that the fat parts of it, when boiled, produced about
one gallon of oil. He also found that the liver and
some of the fleshy parts were tender and palatable
when cooked, and not much unlike fresh pork. To-
ward evening, Black Island and No Man’s Land be-
came visible from the mast head, and upon sounding
they found twenty-eight fathoms, when they wore ship,
and sailed S. S. W. On Monday, they found them-
selves off Sandy Hook, but the wind being unfavorable,
it was not until Tuesday morning, September 26th, that
they were enabled to approach the coast, when, for the
first time for fifty-one days, they obtained from the deck
a distinct view of the land and of the trees upon the
distant hills, a most joyful sight to the weary and storm-
tossed voyagers.

Notwithstanding, however, all the perils and discom-
forts to which he had been subjected during the voyage,
Alexander had found many sources of enjoyment. He
had pursued his private studies and his usual readings
and religious exercises with the family, as regularly as
the circumstances would permit. He sought every p-
portunity of gaining information from the officers and
passengers on the ship, and, when not thus engaged on
deck, was never weary of contemplating the grandeur
of the ocean. Filled with the loftiest conceptions of
the Divine Majesty, he contemplated with awe the
sublime displays of power exhibited in its boundless
extent, its innumerable tenantry, its mighty waves and
howling tempests, and, in the midst of his novel ex-

202 MEMOIRS OF ALEXANDER CAMPBELL.

periences, gave expression to his feelings in the fol-
lowing poem, under date of August 16, which he
entitled

‘6 The Ocean.”

“Ere yet, in brightness, had the radiant sun
In Eastern skies the course of day begun,
Ere yet the stars in dazzling beauty shone,
Or yet, from Chaos dark, old earth was won ;
When darkness o’er the deep extended lay,
And night still reigned, unbounded yet by day ;
When awful stillness filled the boundless space,
And wild confusion sat on Nature’s face,
Old Ocean then in silent youth did stray,
And countless atoms on its bosom lay.
Th’ Almighty spoke; its waters trembling fear’d
They yawned ; and straight in haste dry land appear’d
The land he bounds ; and to the waters said,
Here, Ocean, let thy haughty waves be stayed.
They swelled ; and angry at their bounds, they ruas,
And pour their rage against the peaceful shore.

See Ocean’s varied face, its wat’ry fields ;
The dreadful terrors which it constant yields ;
See liquid valleys sink, and mountains rise,
Behold them, angry, tow’ring to the skies ;
In pride they rear their hoary heads, and rage,
And soon they sink, like man’s declining age.
See yonder azure wave, in beauteous trim,
Rise from the mighty deep, and slowly swim ;
From gay green youth to hoary age it tends,
Then to the depths below it quick descends ;
And where, ere while, it reared its lofty head
The spot’s unknown, another’s in its stead.
Next look where skies and seas converging tend ;

See waters joined to waters without end ;
See next thyself, borne on the mighty flood,
Supported on the floating fragile wood.
Behold thyself, the central point, and learn
The Almighty’s power and goodness to discern.
Think on the depths, unfathomed yet below,
Where living myriads wander to and fro;
In liquid caves their young ones sport and play,
And through cerulean waves they wanton stray.
Think of the countless species there that roam,

THE OCEAN.

The diffrence scant, and yet each knows its own.
But as on earth they practice right and wrong,

In seas, the weak fall victims to the strong ;

And thus ’tis ordered through the scaly brood,
That they by strength should win their daily food.

Swift from the depths then let thy thoughts ascend,
O’er Ocean’s rolling waves thine eyes extend,
When night comes on, and darkness veils the skies ;
When black’ning clouds, and howling storms arise :
When dismal horror broods upon the deep,

And awful terrors wake the mind from sleep,
See, from the poles, the forked lightnings fly,
And paint in solemn glares the black’ning sky :
Then, from the south, begin the dreadful blasts,
Hark! how they roar amidst the groaning masts :
See hemp and canvas to their force give way,
And through the air in shreds and fragments stray.
Lo! expectation, wit, and judgment fail,

Man’s counsel and his arm no more avail,
Despair and horror fill the aching breast,

No time to think, and for the soul no rest.

But while man, trembling, waits his dreadful fate.
And thinks what unknown scenes him soon await,
At His command, who bids the tempest fly,

The storm subsides, hope gladdens every eye ;
The ciouds clear off, and tranquil calm pervades,
Save where the wat’ry mountains rear their heads ;
But soon they sink when angry tempests cease,
And all is changed to gentle, joyous peace.

Now joy fills every breast and every eye,

Speaks in each look, and dispels every sigh.

Then, at th’ approach of beauteous smiling morn,
The sun’s glad beams the sky and sea adorn,

In heaven’s high arch, tipp’d with the morning ray,
The checker’d clouds smile at th’ approach of day ;
The radiant sun then lifts his glad’ning face,
Unnumbered charms attend him in his race,

The trembling waves reflect his golden rays,

And, in the deep, what dazzling beauties blaze !
And see, when in the western wave he hides,

In heaven’s grand vault, the moon in beauty rides,
All o’er the deep her silver radiance sheds,

And in her light the stars soon hide their heads.
Fair daughter of the lonely silent night !

Thon climb’st thv course alone, in radiance bright.

304 MEMOIRS OF ALEXANDER CAMPBELL.

Thy diffrent forms, thy varied face, how few

On Ocean wide, thy dazzling beauties view !

And for that few, dost thou still wander here,
Through the long night, their friendless souls to cheer ?
Thy face recalls the mem’ry of the past,

In visions sweet, too pleasing far to last.

Thou paint’st in lovely forms, in beauteous mien,
Each happy hour we spent, each lovely scene,

Whose sweet remembrance wakes the soul to joys,
While fancy free the vacant heart decoys.

Thus while we wander through the mighty deep
Some foreign clime, some distant shore to seek,
These mighty scenes our wand’ring minds engage,
Too great to tell, or for th’ historic page.

But let us still that Power, that Goodness love,
That rules o’er all below and all above ;

Each of His creatures move at His command
In the great sea, or on the spacious land.”

Soon after they had first obtained a clear view of the
American coast, the wind fell, and the vessel could
make no progress; but at two o’clock on Wednesday
morning a fine breeze from the N. sprung up, and
carried them along the southern shore of Long Island
at the rate of six or seven miles an hour. About day-
light the Highlands of Neversink became visible, and
soon after the Light House. Taking in a pilot oft
Sandy Hook, they passed through the Narrows, and
reached the Quarantine ground about eight o’clock,
where they cast anchor. Next morning, Thursday,
September 28, the vessel was boarded by the heaith
officer, and was required to remain but one day, which
was spent on shore in washing and cleaning up, in
company with the passengers of the ship Protection,
Captain Bairnes, amongst whom Alexander recognized
several of those who had been shipwrecked with him
in the Hibernia the year before. In the evening, they
returned on board, and on the following morning at ten
o’clock cleared out of Quarantine, and in the afternoon

DR. JOHN M. MASON. 205

of Friday, September 29, 1809, cast anchor in the
harbor -of New York. Next day (Saturday) Alex-
ander spent in searching for lodgings, but did not
succeed in obtaining any that were suitable. On the
Lord’s Day, he went into the city again, in order to
hear Dr. Mason preach in the forenoon.*

The next day, October 2, and the two succeeding
days, Alexander spent in viewing the city, with whose
commercial enterprise and activity he was much im-
pressed, and in making the necessary arrangements
for departure. On Thursday morning, October 5, he
started with the family for Philadelphia, and arrived
there on Saturday morning, October 7. With the fine
buildings, regular streets and clean appearance of

* This Dr. John M. Mason was the son of the eminent Dr. John Mason
who had been sent in 1761 by the Anti-Burgher Secession Synod as a mis-
sionary to America. He died in New York in 1792, and was succeeded by
his distinguished son, Dr. John M. Mason, who was an eloquent and popular
preacher, and a man of rich and varied scholarship. He became somewhat
distinguished as a theological writer. His first work, which was on the more
frequent observance of the Lord’s Supper, excited considerable interest.
The Scottish churches had been accustomed to observe the Lord’s Supper
not more than twice a year, and in some cases only once. Connected with
its observance there were so many additional services—as the preparation
sermon ; the fast on the preceding Thursday, and the thanksgiving day on
the following Monday, etc., often occupying an entire week—that frequent
communion was quite impracticable. The eminent John Erskine, ir 1749,
had called the attention of the Church of Scotland to this evil, in his “ Essay
to promote the more frequent dispensation of the Lord’s Supper ;” but the
movement he initiated resulted only in diminishing slightly the number of
sermons delivered at communion seasons. Renewing the effort, Dr. Mason
endeavored to induce the Church to cease the observance of extra days and
services, to which they had become so much attached that they regarded it
as almost a profanation of the Lord’s Supper to celebrate it without them,
Dr. Mason’s “ Letters” on the subject had the effect of producing the desired
change in many congregations, and as his views on this and various other
subjects harmonized with those of Alexander and his father Thomas Camp-
bell, they both entertained towards him warm feelings of regard and sym-
pathy. Alexander, therefore, saw and heard him now for the first time with
great interest.

18

206 MEMOIRS OF ALEXANDER CAMPBELL.

this city he was much pleased. But little time, how-
ever, was allowed him for observation, for havimg made
arrangements with a wagoner, John Hunter, to convey
the family to Washington, on Monday at four o’clock
they resumed their journey westward—an undertaking
at that time, of no small magnitude, the distance to
Washington being about three hundred and fifty miles,
over a rough road crossing the various lofty ridges of
the Allegheny mountains.

Proceeding accordingly, sometimes riding in the
wagon which conveyed also their luggage, and some-
times walking by way of change, the travelers pursued
their way, observing the various novel objects along
the road with an interest constantly renewed. The
first portion of the road being tolerably good and level,
they progressed the first day about thirty miles, and
finally reached a tavern, where, as evening was ap-
proaching, they concluded to rest for the night. Adja-
cent to the tavern was an extensive, unbroken forest,
which particularly excited Alexander’s interest by its
magnificence and its novelty, for Ireland is almost des-
titute of woods, and thus far in America their way had
led them through, comparatively, a cleared and culti-
vated portion of the country. After all had supped, and
arrangements were made for the night, Alexander con-
cluded to take a ramble through the woods, which were
already assuming here and there their autumnal tints.

As, in former years, he had bathed in the bright
streams of his native isle, oppressed then with a con-
sciousness of the civil and religious misrule and dis-
cord, the hatred, the bigotry, superstition and revenge
which brooded over the land, he now in the country of
his adoption, for the first time, with new feelings of
delight and an indescribable sense of relief, plunged

A RAMBLE IN THE FOREST. 207

mto the depths of an American forest. In the exalta-
tion of his youthful feelings he seemed to have reached
a land of enchantment. The moon, already high in
heaven and nearly at the full, seemed to mingle its sil-
very beams with the sun’s golden radiance reflected from
the western sky. The mighty trees, in all their wild
luxuriance, stood around him, forming aloft, as it were,
a new heaven of verdure; while, beneath, he trod upon
the soil of a new world—the land of liberty and of
Washington, whose liberal institutions had long been
the object of his admiration. All nature around him
seemed to sympathize with his emotions. The balmy
air, fresh from the wild mountain slopes, the new varie-
ties of birds, which from almost every tree seemed, to
his fancy, to chant their evening song in praise of the
freedom of their native woods, the approaching shades
of evening, veiling the distant landscape in a gentle
haze,—all seemed to speak of liberty, security and peace.
He was far from being an enthusiast, but, on this occa-
sion, all the bright hopes and glowing fancies of his
youthful nature seem to have been aroused. Keenly
susceptible as he was to impressions of grandeur, and
tending still, in the habitual workings of his mind,
to religious thought, as he ranged through the deep,
untrodden glades, or paused beneath the canopy of
verdure which the wild vine had woven as the woof
upon the spreading warp of branching oaks, his heart
overflowed with gratitude and reverence.

There is, indeed, something amidst the deep forest,
as yet untracked by human footsteps, that is well calcu-
lated to arouse such feelings, as has been remarked
even in ancient times. Hence the forests of oak be-
came the temples of the Druids, and it is Seneca who
says to his friend Lucilius :

208 MEMOIRS OF ALEXANDER CAMPBELL.

“If you come to a grove, thick planted with ancient trees
which have outgrown the usual altitude, and which shut out
the view of the heaven with their interwoven boughs, the
vast height of the wood, and the retired secresy of the place,
and the wonder and awe inspired by so dense and unbroken
a gloom, in the midst of the open day, inspire you with the

conviction of a present Deity.”*

Whether or not this effect be due to the causes sug-
gested by the Roman moralist, or to others yet un-
defined, may indeed be questioned. It may be that
the mind, comparing unconsciously the gigantic growths
around with the lowly herbage of the cultivated fields,
receives a strong impression of Divine power. Or it
may be that, gazing down the natural vistas, where
tree succeeds tree in the distant perspective, ending in
the faint and reduced images of others still more re-
mote, there is created an impression of the Infinite in
the seeming fact of unlimited distance. For the idea
of this seems to be most strikingly conveyed when
gradually retreating parts of some vast, complex object
are contemplated. Out at sea, the view of a shoreless
ocean does not so much impress the mind with the
sense of vastness as it confounds the perceptions by
deceitful appearances. The line of the horizon does
not seem to be very far away. The whole watery
waste is comprehended in a single view, and what is
seen seems to have no tendency to suggest that which
reflection teaches must be yet unseen. It is when,
amidst a group of islands, the surface is meted out in
distances, or when, nearing the coast, its headlands
become visible, that a better idea is formed of the
vastness of the ocean, and that the shores which bound
it to the eye serve only to enlarge it to the mind. It is

® Seneca, Epist. 41.

YOUTHFUL IMPRESSIONS. 209

so, likewise, when we view the heavens. By day, the
whole expanse above is seen at a glance, as one over-
arching vault of ether. It is at night, when star
behind star glitters in the firmament, and the still more
distant clusters tax the vision to separate star from star,
and the yet more remote nebule lead the mind back
still farther into the infinite regions of space, that it can
form a much more pleasing and forcible conception of
the illimitable. As the ladder of the patriarch’s vision
afforded, by its successive steps, the means of ascend-
ing to the heavens, so nature seems in her various
provinces to furnish to the mind those gradations by
which it is enabled to reach the higher realms of the
unseen, and commune with congenial themes connected
with eternity and futurity. But, however those feel-
ings may be accounted for which arise in the sensitive
mind amidst the grandeur and the solitude of the forest,
it is certain that the youthful emigrant manifested on
this occasion the marked impressibility of his nature ;
and, reveling in the thronging fancies of his expand-
ing and far-reaching mind, became so engrossed with
his own thoughts that he was unconscious of the lapse
of time, and discovered to his surprise, when the effer-
vescence of his feelings had somewhat abated, that it
was quite late, and that the night had long since closed
its curtains around him.

Returning to the hotel, he found that all its inmates
had retired to rest, a light having been left for him
upon the table. Upon attempting to fasten the door,
he was surprised to find it without lock or bolt, and
with nothing but a latch, as he perceived was also the
case with the door of his sleeping apartment. Coming
direct from the Old World, where nocturnal outrages
were frequent, and every house had its bolts and bars,

VOL. 1.—O 18 *

3210 MEMOIRS OF ALEXANDER CAMPBELL.

he was much impressed with such a token of fearless
security, and congratulated himself still more in having
reached a country where the fabled golden age seemed
to be restored, and where robbery and injustice ap-
peared to be undreaded and unknown. In attempting
to account for this, to him, unwonted security, his ex-
perience in the Old World led him to refer it, in a large
measure, to the absence of Catholicism ; and, after his
devotions, he gradually fell into slumber amidst grate-
ful reflections upon the goodness of Providence in
bringing him to a land under the benign influence of
the free institutions, the equal rights, the educational
advantages, and the moral and religious elevation
secured to all in a purely Protestant community.

He had, indeed, long been convinced that life, pro-
perty, character, as well as religious liberty, were all in
greater jeopardy in Papal than in Protestant states, and
had been wont to regard the Protestant North of Ire-
land and the Papal South of the same island as truth-
ful and unambiguous exponents of the fruits and tend-
encies of the two respective religious systems. The
tree of liberty, he thought, could only flourish in Pro-
testant soil and in a Protestant atmosphere; and sub-
sequently, as he passed along through the interior, and
found all houses and places in the same happy state of
security, and every door opening merely with a latch,
like the wicket of Goldsmith’s hermit, he became mcre
and more confirmed in his opinions. He found, how-
ever, after a while, when his judgment became more
mature, and he had opportunity for more extended
observation, that the best human government fails to
secure immunity from private wrongs, and that the
nocturnal pilfering, which in Ireland he had been
accustomed to hear charged upon the lower orders of

THE ALLEGHANIES. 213

the Catholic population, might sometimes occur even ın
Protestant America. He soon learned too, by personal
experience, that sectarian bigotry and cłerical intoler-
ance had changed their climate, and not their spirit, in
crossing the Atlantic, and that no government or party
or people is exempt from those errors and moral delin-
quencies which belong to a common humanity.

Setting off again early next morning, they pursued
their way, and found the country to become more broken
and uncultivated. Full of youthful spirits, and inter-
ested or amused by everything he saw, Alexander
cheered up his mother and sisters with his genial
pleasantry, and endeavored to lighten the fatigues of
travel. Entering at last the mountainous region which
occupies the central part of Pennsylvania, they were
delighted with the grandeur of the views which it
afforded, and the wild and romantic character of the
country. For hours, the road led them through deep
forests, and up the steep mountain sides, which were
covered with various species of oak, and with the birch,
the chestnut and the beech; or, here and there upon
the rocky cliffs, with clumps of pine and cedar. Occa-
sionally, they passed by clearings, even upon the very
summits of the mountain ridges, where they found the
soil to produce abundant pasture beneath the dead
timber, which, having been simply girdled, stretched
its bare and decaying branches like gigantic and im-
ploring arms toward the heavens. Upon the skirts of
these clearings they admired the rich undergrowth of
the surrounding woods, amidst which the mountain-ash
displayed its magnificent corymbs of scarlet berries; or
again, descending the western slopes, they found the
undergrowth to consist chiefly of the broad-leafed laurel,
with its beautiful dark evergreen foliage, sheltering the

312 MEMOIRS OF ALEXANDER CAMPBELL.

lowly mountain-tea and other plants of new and various
torms. Or again, they traversed extensive districts more
rugged and barren, and poorly timbered with dwarfed
and stunted black-oak or the tall and gloomy hemlock.

Nothing, however, was fitted to afford more delight,
especially to the females of the party, than the rich
colors with which autumn had tinged many of the
forest trees. Here the bright golden hue of the hickory,
and the beautiful orange tints of the maple, were con-
trasted with the dark green of the unchanging pine.
Here the scarlet oak (Quercus coccinea) and the bril-
liantly tinted tupelo, shone resplendent amidst surround-
ing verdure, and the ampelopsis, or American ivy,
covered closely with its digitate leaves of crimson the
lofty trunks of decaying trees. Thus their slow and
toilsome progress over the numerous and lofty ridges
of the Alleghanies and across the intervening valleys
was cheered and enlivened by the strangeness and the
beauty of the objects which presented themselves along
the route. Birds of gay and varied plumage, which
had been unknown amidst the solitude and silence of
the primeval forest, flitted from tree to tree along the
borders of the cultivated districts. The active squirrel
mounted to the topmost branches in quest of nuts; vari-
ous wild animals were suddenly started from the thick-
ets along the way; and sometimes, amid the deeper
recesses of the mountains, might still be seen in the
distance a few timid deer, hastening to the security of
their accustomed haunts.

Reaching sometimes the summit of one of the moun-
tains early in the morning, they would see these vast
parallel and unbroken ridges trending toward the S. W.
as far as the eye could reach, and forming, upon all
sides, the distant horizon with their dark uplifted sum-

THE WAY-SIDE INN. 313

mits, dimly seen through the bluish haze, which, at
this szason of the year, usually prevails. Beneath,
the deep valley into which the road seemed about to
descend, would be in its lower part concealed by the
thick mist which had formed during the night, and
which lay sleeping on its bosom like accumulated
masses of the purest snow. Sometimes, upon descend-
ing, they would find a wide and rich valley of undu-
lating Jand interposing itself for many miles between
the mountain chains, and divided into cultivated farms,
with here and there a thriving town or village. As the
hotels along the route were usually located in the
valleys, they would frequently, in the arrangement for
the day’s travel, reach the top of one of the mountains
in the afternoon, when, the mists having been long
since dissipated, the deep and rugged gorges winding
amongst the mountains became visible to a great dis-
tance, occasionally opening into a cleared and fertile
cove, where the sunlight would be seen occasionally
flashing from a pure and rapid stream of water, and
where, sheltered in a quiet nook, by the side of the
road, they would find the inn which was to be their
resting-place for the night.

These inns, at this period, along the chief thorough-
fares of travel between the East and West, were, many
of them, very spacious and comfortable buildings, and
abundantly provided with all necessary comforts for the
traveler. They were sometimes frame buildings, with
long, capacious porches in front andrear. Others were
built with a species of blue limestone, which, contrast-
ing with the white mortar between the blocks, and the
white window frames and green Venetian shutters, pro-
duced a pleasing effect, and formed solid and substan-
tial structures. On the opposite side of the rcad were

214 MEMOIRS OF ALEXANDER CAMPBELL.

usually placed the spacious stables, sheds, and othe:
outbuildings required for the accommodation of team-
sters; and, near at hand, was the immense wooden
trough, into which poured constantly, from a hydrant,
a stream of pure water, carried under the ground in
wooden pipes from a spring upon the side of the
neighboring hill. As the hotel stood back some dis-
tance from the road, abundant room was left, in the
wide recess, thus formed for the wagons and other vehi-
cles, from which the horses were disengaged. The
interior of the hotel itself was usually plain, but com-
modious—a bar-room, connected with a dining-room,
and this with the kitchen, on one side of a wide hall;
and, upon the other, the parlors for the better sort of
guests. These were sometimes entirely covered with
carpeting of domestic manufacture. At other times,
only the middle portions were thus covered, the rest of
the floor being strewed with white sand, arranged in
curving lines and forming various patterns, according
to the taste of the tidy hostess. In some cases, the
white sand was used as an entire substitute for carpet-
ing, and gritted unpleasantly beneath the feet. Above
stairs were usually the comfortable sleeping apart-
ments. At this period, hotels of this character could
be found every ten or twenty miles, but since the es-
tablishment of railroads and the tunneling of the moun-
tains, their glory has departed, and they are now ‘‘ few
and far between,” and doing but little business, since
passengers can travel at their ease, seated on the soft
plush or velvet cushions of luxurious cars, and over as
great a distance in an hour as could be accomplished
by the old road-wagon in a day.

It was the evening of about the tenth day of their
journey when, the Campbell family had stopped to rest

UNEXPECTED INTERVIEW. 215

for the night at such an inn as has been described. At
a similar inn, some ‘ifteen miles westward, and at the
same hour, there was seen to alight a tall young man,
dressed in black, who, having attended to the wants of
his jaded horse, entered the hotel, and took his seat in
the parlor with some other travelers who had previously
arrived. He was considerably above the medium
height, erect and graceful. His face was somewhat
round, with delicate features, a fair complexion and an
ample forehead, with clustering locks of brown hair.
He was scarcely seated, when there was another arrival
of two rather elderly men, also from the West, who
had with them a couple of led horses equipped as for
females. One of the men was tall, broad-shouldered
and athletic, with black hair, piercing eyes and bushy
eyebrows. The other was about the middle stature,
fair, and of an exceedingly engaging countenance and
manner. Entering the parlor, the latter gracefully
saluted the company, and courteously begged to inquire
if any of them had come from the eastward, and had
passed, during the day, a wagon containing a family
of emigrants. He informed them, with the greatest
frankness, that his name was Thomas Campbell, and
that he was from Washington, Pennsylvania, on his
way to meet his family, who had recently arrived at
New York from Scotland, and were now on their way
from Philadelphia, and from whom he had been sepa-
rated about two years. His friend, Mr. John McElroy,
had been so kind as to accompany him with led horses,
as a means of relief to his wife and daughters from the
confinement of the wagon. His appearance and cour-
teous bearing at once secured marked respect, and he
received from some of those present such information
as led him to hope that he wonld, in all probability,

216 MEMOIRS OF ALEXANDER CAMPBELL

meet his family during the course of the next day.
The tall young man who had previously entered was
particularly struck with Thomas Campbell’s dignified
appearance and demeanor. He noted the intelligence
that beamed in his countenance, and perceived by his
conversation that he was a person of superior education
and refinement.

When the company were called in to supper, they
found that the landlady, who was addicted to the use of
spirituous liquor, had become intoxicated. She had
decked off her table fantastically with flowers, and was
evidently disposed to be very annoying to her guests by
her impertinence and garrulity. These were, however,
delighted to witness the readiness with which Mr.
Campbell comprehended the situation of affairs, and
the grace and dignity with: which he repressed the
demonstrations of ebriety on the part of the hostess.
Advancing to the table, he said, ‘“ With your leave,
gentlemen, I will give thanks for these blessings ;” which
he proceeded to do in grave and solemn terms, and
during the repast maintained and directed the conversa-
tion so as to reduce the landlady to a respectful silence.
The tall stranger soon perceived that Mr. Campbell
was a minister of the gospel; and though he was him-
self a minister, and felt singularly attracted toward Mr.
Campbell, and desired to enter into conversation with
him, he put so modest an estimate upon his own attain-
ments that he could not summon courage to do so, and
thought it best for him to remain in the background.
Retiring, accordingly, soon afterward to rest, he set off
upon his eastward journey early in the morning, and,
after riding about ten miles, met the wagon and the
family, which, from the account of the evening before,
he knew to be Mr. Campbell’s. As ie bowed to them

FAMILY RE-UNITED. 217

and passed on, he particularly noticed Alexander, but
he little thought, at the time, that with this youth and
his father, whom he had thus casually met, he himself
would be in a few years an earnest fellow-laborer in
promoting the interests of a new and important religious
reformation. Yet so it was that Providence, which
often foreshadows the events of human life, had given
him, as it were, a silent introduction in advance to those
who were hereafter to modify greatly his religious life.
For this tall stranger was no other than Adamson
Bentley, a young but influential Baptist preacher of
Ohio, who, being engaged also to some extent in the
mercantile business, was now on his way to Philadel-
phia to purchase a stock of goods, and who became
afterward the chief instrument of introducing the primi-
tive gospel into the Western Reserve.

Not long after Mr. Bentley had left the inn, Thomas
Campbell and Mr. McElroy resumed their journey,
and, soon after Mr. Bentley had passed the wagon,
they came in sight of it, and presently felt assured
that it was the object of their search. Quicken-
ing their pace, they soon approached so near that
Mr. Campbell was recognized by the family, to their
great joy and astonishment, as they did not expect to
see him until their arrival at Washington. The meet-
ing of the mother and children with the husband and
father, from whom they had been so long separated,
was very affecting. With ardent love beaming in his
benignant countenance, Thomas Campbell kissed and
embraced them all with the utmost tenderness, remark-
ing how much the children had grown and improved
since he left them. When Jane was presented to him,
so much changed in appearance by the effect of the
small-pox that he would not have recognized her, he

19

218 MEMOIRS OF ALEXANDER CAMPBELL.

said, in a tone of the kindest sympathy, as he took her
into his arms, ‘‘And is this my little white-head?” a
phrase of endearment amongst the Irish, and kissing
her affectionately, gave thanks to God for her recovery,
and for the kind Providence which had at length brought
them all once more together.

After introducing his kind friend, John McElroy, and
spending a little time in mutual inquiries and congratu-
lations, they all proceeded on their way westward, the
led horses furnishing an agreeable change occasionally
from the confinement of the wagon and the fatigue of
walking. It was not long until they surmounted the
most western of the mountain ranges, the Chestnut
Ridge, and descended into the rich plateau of undulating
land which, stretching for hundreds of miles toward the
west, formed the upper part of the great Valley of the
Mississippi, and which is watered by the Ohio and its
numerous tributaries. They were delighted to enter
this fertile region, which was to be their future home,
and to bid adieu to the rugged mountains which seemed
to recede from them toward the east, and formed, with
their dark masses, the line of the horizon, sending down
at short intervals rapidly-descending spurs, like enor-
mous buttresses, which, extending out a considerable
distance into the plain, lost themselves at length in
its gentle undulations. This plateau was tolerably
thickly settled, and the remainder of their route led
them through cultivated farms, and through groves of
oak, walnut, ash and locust, and across or along the
numerous smaller streams which flow into the Monon-
gahela river. Reaching this river at length, they
crossed it by the ferry at Williamsport, and entered the
county of Washington, and, in the evening, found
themselves near the residence of the Rev. Samuel

RECITALS OF THE PAST. 219

Ralston, a Presbyterian preacher of considerable influ-
ence, and President of the Trustees of Jefferson Col-
lege at Canonsburg. Being acquainted with him,
Thomas Campbell called over to see him, and to intro-
duce his son Alexander, and they were hospitably
entertained during the night by Mr. Ralston. Next
day they reached the town of Washington, where, in
a field adjoining, a house had been provided, in which
they were once more to find a resting-place and to form
an unbroken family circle.

During the three days in which they had thus been
journeying along in company, Mrs. Campbell had
related to her husband the various incidents which had
occurred in the history of the family since his departure
from Ireland; and Alexander and the other children
had likewise detailed their several experiences, dangers
and deliverances during their separation from him.
He, in turn, gave them a particular account of what
had befallen him in America, and of what he had
learned of the character of the country. With the
latter he expressed himself greatly delighted, both as
to climate, natural resources and inhabitants, but espe-
cially as regarded the freedom of the government and
the security and protection it afforded to all. He then
went on to detail his religious trials and the persecutions
he had undergone at the hands of the Seceder clergy,
on account of his efforts to effect a reformation and to
promote Christian union on the basis of the Holy Scrip-
tures. As he described the contumely which had been
heaped upon him; the slanders circulated; the deter-
mined opposition to the slightest overture in favor of
relaxing the strict usages of the party; the unjust pro-
ceedings of the Presbytery and the Synod, and the evil
feelings of jealousy, animosity and envy that manifestly

220 MEMOIRS OF ALEXANDER CAMPBELL.

instigated their sectarian opposition, he expressed his
sincere conviction that, had they possessed the power,
he would have suffered martyrdom at their hands, or,
as he expressed it, that ‘‘nothing but the law of the
land had kept his head upon his shoulders.” Alexander
could not but feel indignant at this recital, and felt more
and more the correctness of the conclusion to which he
had himself already come in regard to hierarchical
establishments and the rule of the clergy. He was
greatly surprised, however, when informed by his father
that the latter had actually dissolved his connection with
the Seceders, as he could no longer feel justified in
sanctioning their proceedings by remaining with them ;
and that he had been for some time past preaching
independently to audiences made up of individuals of
different parties, who were willing to listen to his over-
tures for Christian union upon the basis of the Bible
alone. Alexander was greatly rejoiced at this announce-
ment, and could not but admire the ways of Providence,
which had thus, through a bitter experience, delivered
his father from the shackles of partyism, so that, instead
of fearing opposition from him to the views to which he
had himself been definitely brought while in Glasgow,
he found him already, though by a somewhat different
method, led practically to the very same conclusions.
To overcome the force of Thomas Campbell’s early
predilections, and his strong attachment to the people
amongst whom he had so long and so faithfully labored,
required, indeed, a much more potent agency than
could be derived from mere observation of the practical
workings of the system in regard to others. It needed
that he should have himself a personal experience of the
effects of that stern and tyrannous spirit of sectarianism
which had concealed from him its true disposition beneath

PROVIDENTIAL PREPARATION. 221

the smile of approval, until his gradually increasing desire
for Christian union led him to contravene its arbitrary
decrees. It was then that he discovered to his surprise
its real character, and was compelled suddenly to turn
away with aversion from the religious body which he
had loved and espoused. Thus it was that Providence
had removed out of the way the only obstacle which
could have prevented him from sympathizing fully in
the liberal and independent views which his son had
imbibed in Scotland, and had thus prepared the minds
of both the father and the son for that important work
in which they were henceforth destined to co-operate.

The train of circumstances which had given this
preparation to the father, and, in divorcing him from his
connection with the Seceders, had suddenly placed him
in a position to give practical effect to his long-cherished
views of a much-needed religious reformation, were,
as has been stated, detailed to Alexander and the
family along the way. This relation was necessarily
given at intervals, and intermingled with various in-
quiries, explanations and digressions which it is un-
necessary to recapitulate. As, however, a particular
account of these events is essential to the purposes ot
these memoirs, and to a proper understanding of the
circumstances in which Alexander was shortly to be
placed, it will be given in a connected form in the
following chapter.

19 *

CHAPTER XILIs

Spirit of Party—Failure to comprehend Christian Liberty—Persecutions—
Principle of Reformation—Overtures for Christian Union.

T has been already mentioned, in a preceding por-

tion of the narrative, that Thomas Campbell had
found the Seceder Synod in session at Philadelphia
upon his landing (May, 1807), and, upon presenting
his credentials, had been cordially received, and at
once assigned by it to the Presbytery of Chartiers in
Western Pennsylvania. Upon his arrival at Washing-
ton, he was most happy to renew his acquaintance with
the amiable family of the Achesons, and with a number
of old friends who had previously emigrated from Ire-
land. One day, a woman, learning that a preacher
from the North of Ireland had come to Washington.
called at the house at which he stayed to see him, and
introduced herself as the wife of James Hanen. She,
and her husband and family, lived in the neighborhood
of the town, and had come in from Ireland in 1805,
two years before. She immediately recognized Mr.
Campbell, and told him that on a former occasion in
Ireland she had walked six miles, from where she
lived in county Down, to Newry, to attend at the com-
munion services in the Seceder Church, and distinctly
recollected having noticed him there as one of the
officiating clergymen. He was much pleased with the

intelligence and acuteness of his warm-hearted country-
222

SECTARIAN JEALOUSY. 223

woman, and soon afterward went out to visit her and
aer family, who became much attached to him, and
followed him subsequently in his views of reformation,
James Hanen and wife being two of the first seven
immersed on a profession of the primitive faith.

In a few weeks, James Foster and Thomas Hodgens,
with their families, arrived, and settled upon a farm
near Mount Pleasant, sometimes called ‘‘ Hickory,” a
small village about ten miles north of Washington.
Mr. Campbell thus found himself pleasantly situated in
the midst of old friends and neighbors, who knew his
worth, and were hence disposed to take pleasure in
attending his ministrations, and in impressing their
own high estimate of Mr. Campbell’s qualifications and
personal character upon their neighbors and acquaint-
ances of different religious parties. With these, Mr.
Campbell soon became popular, as his many excellen-
cies and his liberal religious spirit became generally
known. The Seceder congregations, who were not very
numerous, were much pleased at having so important
an accession to their ministry, and as they saw more
and more of Mr. Campbell’s earnestness, piety and
ability, they came to regard him as the most learned
and talented preacher in their ranks.

He had not, however, been very long thus engaged
in his regular ministrations among the churches before
some suspicions began to arise in the minds of his
ministerial brethren that he was disposed to relax too
much the rigidness of their ecclesiastic rules, and to
cherish fo: other denominations feelings of fraternity
and respect in which they could not share. They
were therefore induced, after a time, to keep a wary
eye upon his movements, though it was strongly sur-
mised by some that, as they were cast into the shade

324 MEMOIRS OF ALEXANDER CAMPBELL.

by Mr. Campbell’s greater abilities and popularity,
their course was dictated less by their jealousy of
their party interests than by personal feelings of envy—
a passion which, it has been found, may dwell even in
clerical bosoms. It happened that, about this time, he
was deputed to visit a few scattered members of the
flock who were living some distance up the Alleghany
above Pittsburg, and to hold amongst them, in con-
junction with a young minister, a Mr. Wilson, who
accompanied him, a communion, or, as it was termed, a
«s sacramental” celebration. This part of the country
was then thinly settled, and it was seldom that minis-
terial services were enjoyed by the various fragments
of religious parties, which, having floated off from the
Old World upon the tide of emigration, had been thrown
together in the circling eddies of these new settlements.
It happened that, on this occasion, Mr. Campbell’s
sympathies were strongly aroused in regard to the
destitute condition of some in the vicinity who be-
longed to other branches of the Presbyterian family,
and who had not, for a long time, had an opportunity
of partaking of the Lord’s Supper, and he felt it his
duty, in the preparation sermon, to lament the existing
divisions, and to suggest that all his pious hearers, who
felt so disposed and duly prepared, should, without
respect to party differences, enjoy the benefits of the
communion season then providentially afforded them.
Mr. Wilson did not, at the time, publicly oppose these
overtures, but finding, from these proceedings and from
his conversations and discussions with Mr. Campbell,
that the latter had but little respect for the division
walls which the different parties had built up with
so much pains, his sectarian prejudices became fully
aroused. He felt it his duty, therefore, at the next

TRIALS IN CHURCH COURTS. 225

meeting of the Presbytery, to lay the case before it in
the usual form of ‘‘libel,” containing various formal
and specified charges, the chief of which were that
Mr. Campbell had failed to inculcate strict adherence
to the Church standard and usages, and had even ex-
pressed his disapproval of some things in said standard
and of the uses made of them.

Under the circumstances, the Presbytery readily
took up the accusation, and formally propounded
various questions to Mr. Campbell, in order to elicit
fully his private views. Placed thus upon the defensive,
and ardently desirous of maintaining Christian good
feeling and union with the people amongst whom he
labored, Mr. Campbell was somewhat guarded and
conciliatory in his replies. But it was not to be ex-
pected that he who had been always so much opposed
to religious partyism, and who, in Ireland, and still
more in the free air of America, had lifted up his voice
against it, and in favor of the Bible as the only true
standard of faith and practice, should, on this occasion,
fail to reiterate his convictions, and to insist that, in the
course he had pursued, he had violated no precept of
the sacred volume. His pleadings, however, in behalf
of Christian liberty and fraternity were in vain, and his
appeals to the Bible were disregarded, so that, in the
end, the Presbtyery found him deserving of censure for
not adhering to the ‘‘ Secession Testimony.”

Against this decision Mr. Campbell protested, and
the case was then, in due course, submitted to the
Synod at its next meeting. Meanwhile, Mr. Camp-
bell was apprised that many of his fellow-ministers had
become inimical to him through the influence of those
who conducted the prosecution; and knowing well that
it was impossible for him, with his views of the Bible

voL .—P

226 MEMOIRS OF ALEXANDER CAMPBELL.

and of duty to retrograde a single step, he clearly fore-
saw that if the Synod sanctioned the decision of the
Presbytery, he must at once cease to be a minister in
the Seceder connection. Anxious to avoid a position
unfavorable to his usefulness, and calculated to produce
discord and division, and cherishing still the desire to
labor harmoniously with those with whom he had been
so long associated, he addressed an earnest appeal to
the Synod when his case came up for consideration, in
which he thus defined and defended his position :

‘HONORED BRETHREN: Before you come to a final issue
in the present business, let me entreat you to pause a moment
and seriously consider the following things: To refuse any
one his just privilege, is it not to oppress and injure? In
proportion to the magnitude and importance of the privilege
withheld, is not the injustice done in withholding it to be
estimated? If so, how great the injustice, how highly aggra-
vated the injury will appear, to thrust out from communion
a Christian brother, a fellow-minister, for saying and doing
none other things than those which our Divine Lord and his
holy apostles have taught and enjoined to be spoken and done
by his ministering servants, and to be received and observed
by all his people! Or have I, in any instance, proposed to
say or do otherwise? If I have, I shall be heartily thankful
to any brother that shall point it out, and upon his so doing
shall as heartily and thankfully relinquish it. Let none think
that, by so saying, I entertain the vain presumption of being
infallible. So far am I from this, that I dare not venture to
trust my own understanding so far as to take upon me to
teach anything as a matter of faith or duty but what is already
expressly taught and enjoined by Divine authority; and I
hope it is no presumption to believe that saying and doing
the very same things that are said and done before our eyes
on the sacred page, is infallibly right, as well as all-sufficient
for the edification of the Church, whose duty and perfection
it is to be in all things conformed to the original standard. It

SCRIPTURE A SUFFICIENT GUIDE. 337

is, therefore, because I have no confidence, either in my own
infallibility or in that of others, that I absolutely refuse, as
inadmissible and schismatic, the introduction of human
opinions and human inventions into the faith and worship of
the Church. Is it, therefore, because I plead the cause of the
scriptural and apostolic worship of the Church, in opposition
to the various errors and schisms which have so awfully cor-
rupted and divided it, that the brethren of the Union should feel
it dificult to admit me as their fellow-laborer in that blessed
work? I sincerely rejoice with them in what they have done
in that way; but still, all is not yet done; and surely they can
have no just objections to go farther. Nor do I presume to
dictate to them or to others as to how they should proceed for
the glorious purpose of promoting the unity and purity of the
Church; but only beg leave, for my own part, to walk upon
such sure and peaceable ground that I may have nothing to
do with human controversy, about the right or wrong side of
any opinion whatsoever, by simply acquiescing in what is
written, as quite sufficient for every purpose of faith and duty ;
and thereby to influence as many as possible to depart from
human controversy, to betake themselves to the Scriptures, and,
in so doing, to the study and practice of faith, holiness and love.

« And all this without any intention on my part to judge
or despise my Christian brethren who may not see with my
eyes in those things which, to me, appear indispensably
necessary to promote and secure the unity, peace and purity
of the Church. Say, brethren, what is my offence, that I
should be thrust out from the heritage of the Lord, or from
serving him in that good work to which he has been graci-
ously pleased to call me? For what error or immorality
ought I to be rejected, except it be that I refuse to acknow-
ledge as obligatory upon myself, or to impose upon others,
anything as of Divine obligation for which I cannot produce
a‘ Thus saith the Lord?’ This, I am sure, I can do, while
I keep by his own word; but not quite so sure when I sub-
stitute my own meaning or opinion, or that of others, instead

thereof. + > * Ld + ®

825 MEMOIRS OF ALEXANDER CAMPBELL.

“ Surely, brethren, from my steadfast adherence to the
Divine standard—my absolute and entire rejection of human
authority in matters of religion—my professed and sincere
willingness to walk in all good understanding, communion,
and fellowship with sincere and humble Christian brethren,
who may not see with me in these things—and, permit me
to add, my sincere desire to unite with you in carrying for-
ward that blessed work in which you have set out, and from
which you take your name—you will do me the justice to be-
lieve, that if I did not sincerely desire a union with you, I
would not have once and again made application for that
purpose. A union not merely nominal, but hearty and con-
fidential, founded upon certain and established principles ;
and this, if I mistake not, is firmly laid on both sides. Your
standard informs me of your views of truth and duty, and
my declarations give you precisely the same advantage. You
are willing to be tried in all matters by your standard, accord-
ing to your printed declaration; /am willing to be tried on
all matters by azy standard, according to my written declara-
tion. You can labor under no difficulty about my teaching
and practising whatever is expressly taught and enjoined in
the Divine standard, as generally defined in my ‘ Declara-
tion,’ and although I have not the same clearness about
everything contained in your standard, yet where I cannot
see, believing you to be sincere and conscientious servants of
the same great and gracious Master who freely pardons his
willing and obedient servants their ten thousand talents of
shortcomings, I am, therefore, through his grace, ready to
forbear with you; at the same time, hoping that you possess
the same gracious spirit, and therefore will not reject me for
the lack of those fifty forms which might probably bring me
up to your measure, and to which, if necessary, I also,
through grace, may yet attain, for I have not set myself down
as perfect.

“ May the Lord direct you in all things. Amen.

“ THOMAS CAMPBELL.

“ To the Associate Synod of North America.”

PARTY SPIRIT UNYIELDING. 229

After the reading of this document, and the hearing
of the case before the Synod, it was decided that
‘there were such informalities in the proceedings of
the Presbytery in the trial of the case as to afford
sufficient reason to the Synod to set aside their judg-
ment and decision, and to release the protester from the
censure inflicted by the Presbytery ;” which they ac-
cordingly did. After this, the charges which had been
before the Presbytery, with all the documents pertain-
ing to the trial, were referred to a committee, which
finally reported as follows:

“Upon the whole, the committee are of opinion that Mr.
Campbell’s answer to the two first articles of charge are so
evasive and unsatisfactory, and highly equivocal upon great
and important articles of revealed religion, as to give ground
to conclude that he has expressed sentiments very different
upon these articles, and from the sentiments held and pro-
fessed by this Church, and are sufficient grounds to infer
censure.”

From his extreme reluctance to separate from the
Seceders, for many of whom, both preachers and peo
ple, he continued to cherish sentiments of Christian
regard, Mr. Campbell was induced to submit to this
decision, handing in at the same time a declaration
“that his submission should be understood to mean no
more, on his part, than an act of deference to the
judgment of the court, that, by so doing, he might not
give offence to his brethren by manifesting a refractory
spirit.” After this concession, Mr. Campbell fondly
hoped that the amicable relations formerly existing
between him and the Presbytery of Chartiers would
be restored, and that he would be permitted to prose-
cute his labors in peace. In this, however, he soon
found himself mistaken, and discovered, with much

20

230 MEMOIRS OF ALEXANDER CAMPBELL.

regret, that the hostility of his opponents had been
only intensified by the issue of the trial, and was more
undisguised than ever. Misrepresentation and calumny
were employed to detract from his influence; a con-
stant watch was placed over his proceedings, and he
discovered that even spies were employed to attend his
meetings and take notes of his discourses, in order, if
possible, to obtain fresh grounds of accusation against
him. Such, indeed, was the bitter, unrelenting and
vindictive spirit manifested toward him, in very many
ways, that he was led, at length, to believe that the
spirit of sectarianism had, in the case of many of his
former fellow-laborers, completely overruled that of
Christianity. He became fully satisfied that nothing
but their want of power prevented them from carrying
out their persecution to the utmost limit; and he was
led, more and more, toward the conclusion that big-
otry, corruption and tyranny were qualities inherent
in all clerical organizations. He came, therefore, to
the conclusion, finally, that it was his duty to separate
himself from all connection with a people who seemed
utterly unwilling to tolerate any overtures for healing
the religious dissensions of the times, and who seemed
to regard their own particular ‘* Testimony” as practi-
cally a more important rule of action than the Bible.
He accordingly presented to the Synod a formal re-
nunciation of its authority, announcing that he aban-
doned ‘‘all ministerial connection” with it, and would
hold himself thenceforth ‘‘utterly unaffected by its
decisions.”

His withdrawal from the Seceders occasioned no
interruption of his ministerial labors. From the great
personal influence he had acquired in various portions
of the counties of Washington and Alleghany, and the

AN IMPORTANT CONFERENCE. 231

novelty and force of the plea he made for Christian
liberality and Christian union upon the basis of the
Bible, large numbers continued to attend his ministra-
tions wherever it was in his power to hold meetings.
Sometimes the deep shade of a maple grove sheltered
the assembly from the summer sun. Generally, how-
ever, the houses of his old Irish neighbors, who had
settled in Washington county, were the places where
he had his appointments for preaching, and where he
discoursed weekly to all who chose to assemble. Find-
ing, after a time, that his hearers (many of whom still
held membership in the Seceder or Presbyterian
churches) were constant in their attendance, and appa-
rently convinced of the correctness of the principles
which he taught, and desirous of the success of his
efforts to form a union upon the Bible alone, he pro-
posed to the principal persons among them that a special
meeting should be held in order to confer freely upon
the existing state of things, and to give, if possible,
more definiteness to the movement in which they had
thus far been co-operating without any formal organiza-
tion or determinate arrangement. ‘This proposition was
at once gladly acceded to, and a convenient time was
appointed to meet, for the purposes specified, at the
house of Abraham Altars, who lived between Mount
Pleasant and Washington, and who, though not a
member of any church, was an earnest friend of the
movement. As the results of this meeting proved to
be most important, its character merits particular con-
sideration.

Heretofore the meetings held had been merely for
worship and preaching; and though it was true that
the theme of discourse was often intimately connected
with the peculiar circumstances in which they were

232 MEMOIRS OF ALEXANDER CAMPBELL.

placed, and that the sufficiency of the Bible as a guide
was often insisted on, there had, as yet, been no formal
understanding or agreement either as to principles or
as to united action. No separation from the religious
parties had been contemplated—no bond of union
amongst those attending the meetings had been pro
posed. They were held together by a vague sentiment
of Christian union, and by the personal influence and
character of Thomas Campbell.

Neither on his part, however, nor on that of any
member, was there the slightest intention of forming a
new religious party. On the contrary, the whole de-
sign of the effort was, if possible, to put an end to
partyism, and to induce the different religious denomi-
nations to unite together upon the Bible as the only
authorized rule of faith and practice, and to desist from
their controversies about matters of mere opinion and
expediency. Mr. Campbell entertained and offered no
special objections to their confessions of faith or formu-
laries of doctrine. There was scarcely anything in the
Westminster Confession of Faith from which he himself
felt inclined to dissent, except it was the chapter which
gave to the clergy a position and an authority which he
thought unauthorized, and which, as he had fouad by
experience, could be readily abused. And as he way well
aware that it was already conceded, in the Protestant
formularies, that the Bible was the only rule of faith and
practice, he felt that he had a rzg¢ to urge upon all parties
the practical adoption of this concession, and the press-
ing need there was that it should be at once cordially
accepted, as the only true basis of Christian union. In
this effort he was further encouraged by the fact that,
upon abandoning his own sect, he had found himself at
once surrounded by so large a number of pious and

EVILS OF RELIGIOUS PARTYISM. 233

intelligent persons, who, like himself, were dissatisfied
with the existing religious parties, and especially with
the intolerant and sectarian spirit which pervaded them,
and who were disposed to confide in the Bible as the
only true guide in religion.

It cannot fail to be a matter of interest to the thought-
ful mind to contemplate these worthy and religious
people collected from various parties, seeking anxiously
for better things than could yet be attained under any
existing form of Christianity; retaining still nominally
their several connections with the parties to which they
belonged, yet conscious of something wanting, and
groping after that Christian liberty of thought and
action which they felt was denied to them under the
existing systems. If, indeed, religious partyism could
be justified on the ground so often urged, that it affords
abundant room for choice on the part of those who wish
to connect themselves with some religious body, one
would suppose that, from the number and variety of par-
ties then existing, the most scrupulous conscience and the
most fastidious religious taste might have been fully
gratified. Yet here were individuals so unreasonable
in the estimation of the religious world, that they not
only refused to be content with any of the surrounding
parties, but were disposed to question whether it were
expedient or lawful that any of these should exist at all.
Sick of the animosities and controversies between rival
sects, and disgusted with the petty differences which
occasioned alienation and strife amongst those who
seemed to be equally pious, and who professed equally
to be followers of Christ, they had been led to the con-
clusion that religious partyism, so far from being a
benefit, was one of the greatest of evils, and one among
the chief hinderances to the spread of the gospel. Thev

20 *

34 MEMOIRS OF ALEXANDER CAMPBELL

sought, therefore, for some common ground upon which
all could unite without any sacrifice of truth ; and hav-
ing decided that the Scriptures alone, without note or
comment, furnished such a basis, they felt it their duty
to urge this truth upon the religious communities, pro-
posing that all matters not distinctly revealed in the
Bible should be held as matters of opinion and of
mutual forbearance.

It is true, indeed, that the individuals who had been
for some time attending Mr. Campbell’s meetings were,
by no means, all settled in their religious convictions,
and that they differed from each other, especially in
relation to a proper gospel ministry. Some there were
amongst them, such as James Foster, who had been an
Independent in Ireland, and some who had not be-
longed to any religious party, who felt quite at home in
a position which was novel and even somewhat doubt-
ful to others. For, while all were disposed to confide
in the Bible as the only true guide in religion, yet
there were those who, conscious that they were imper-
fectly acquainted with its teachings, naturally experi-
enced some misgivings as they felt themselves slowly
drifting away from the well-known shores and land-
marks of their respective religious systems into the
wide ocean of Divine truth, which seemed to them so
boundless and as yet but imperfectly explored. Should
they be so happy as to discover, in the end, a new world
blooming like the Indies in the beauties of religious
peace? or should unknown ocean currents or resistless
gales, as feared by the followers of Columbus, carry
them to a returnless distance from their ancient homes?
These were questions which might be differently an-
swered as hope, or fear, or faith prevailed. They had,
indeed, every confidence in the first position they had

MEETING TO DEFINE BASIS. 335

taken, and in the intelligence and piety of the indi-
vidual to whose guidance Providence seemed to have
consigned them; but they were by no means uncon-
scious of the hazards they incurred, and realized the
importance of having a clear and definite understanding
as to the course they should pursue. When, therefore,
Mr. Campbell proposed a special meeting, in order to
elicit a clear and distinct statement of the principles
they advocated, it was gladly concurred in, both by
those who were doubtful of the enterprise, and, as yet,
but loosely connected with it, and by those who felt
themselves fully committed, and determined to proceed
with a religious reformation which they conscientiously
believed to be imperatively required. To the latter,
indeed, as well as to the mind of Mr. Campbell him-
self, the basis of union had latterly become much better
defined; the distinction between faith and opinion had
been more clearly drawn, and the entire sufficiency of
the Scriptures more fully recognized, so that they fully
realized the need of some definite and formal agree-
ment amongst themselves in the further prosecution of
their undertaking.

The time appointed having arrived, there was a very
general assembling at the place designated. All seemed
to feel the importance of the occasion and to realize
the responsibilities of their position. A deep feeling
of solemnity pervaded the assembly when Thomas
Campbell, having opened the meeting in the usual
manner, and, in earnest prayer, specially invoked the
Divine guidance, proceeded to rehearse the matter from
the beginning, and to dwell with unusual force upon
the manifold evils resulting from the divisions in re-
ligious society—divisions which, he urged, were as un-
necessary as they were injurious, since God had pro-

236 MEMOIRS OF ALEXANDER CAMPBELL.

vided, in his sacred Word, an infallible standard, whict
was all-sufficient and alone-sufficient, as a basis oi
union and Christian co-operation. He showed, how-
ever, that men had not been satisfied with its teachings,
but had gone outside of the Bible, to frame for them-
selves religious theories, opinions and speculations,
which were the real occasions of the unhappy contro-
versies and strifes which had so long desolated the
religious world. He, therefore, insisted with great
earnestness upon a return to the simple teachings of
the Scriptures, and upon the entire abandonment of
everything in religion for which there could not be
produced a Divine warrant. Finally, after having again
and again reviewed the ground they occupied in the
reformation which they felt it their duty to urge upon
religious society, he went on to announce, in the most
simple and emphatic terms, the great principle or rule
upon which he understood they were then acting, and
upon which, he trusted, they would continue to act,
consistently and perseveringly to the end. ‘*That rule,
my highly respected hearers,” said he in conclusion,
«is this, that WHERE THE SCRIPTURES SPEAK, WE
SPEAK; AND WHERE THE SCRIPTURES ARE SILENT, WE
ARE SILENT.”

Upon this annunciation a solemn silence pervaded
the assembly. Never before had religious duty been
presented to them in so simple a form. Never before
had the great principle on which this religious enter-
prise rested been so clearly presented to their minds.
It was to many of them as a new revelation, and those
simple words, which embodied a rule so decisive of all
religious strifes and of all distressing doubts, were for
ever engraven upon their hearts. Henceforth, the plain
and simple teaching of the Word of God itself was tc

ORIGIN OF THE REFORMATION. 237

be their guide. God himself should speak to them, ana
they should receive and repeat his words alone. No
remote inferences, no fanciful interpretations, no re-
ligious theories of any kind, were to be allowed to alter
or pervert its obvious meaning. Having God’s Word in
their possession, they must speak it faithfully. There
should be no contention, henceforth, in regard to the
opinions of men, however wise or learned. Whatever
private opinions might be entertained upon matters not
clearly revealed must be retained in silence, and no
effort must be made to impose them upon others. Thus
the sz/ence of the Bible was to be respected equally
with its revelations, which were by Divine authority
declared to be able to ‘‘make the man of God perfect
and thoroughly furnished unto every good work.” Any-
thing more, then, must be an incumbrance. Anything
less than ‘*the whole counsel of God” would be a dan-
gerous deficiency. Simply, reverentially, confidingly,
they would speak of Bible things in Bible words, add-
ing nothing thereto and omitting nothing given by
inspiration. They had thus a clear and well-defined
basis of action, and the hearts of all who were truly
interested re-echoed the resolve: ‘‘ Where the Scrip-
tures speak, we speak; where the Scriptures are silent,
ue are silent.” It was from the moment when these
significant words were uttered and accepted that the
more intelligent ever afterward dated the formal and
actual commencement of the Reformation which was
subsequently carried on with so much success, and
which has already produced such important changes in
religious society over a large portion of the world.

It was some time after Mr. Campbell sat down to
afford opportunity to those present to give, as he had
requested, a free and candid expression of their views,

238 MEMOIRS OF ALEXANDER CAMPBELL.

before any one presumed to break the silence. A
length, a shrewd Scotch Seceder, Andrew Munro, whc
was a bookseller and postmaster at Canonsburg, arose
and said: +“ Mr Campbell, if we adopt ¢ha¢ as a basis,
then there is an end of infant baptism.” This remark,
and the conviction it seemed to carry with it, produced
a profound sensation. ‘‘Of course,” said Mr. Campbell,
in reply, ‘‘if infant baptism be not found in Scripture,
we can have nothing to do with it.” Upon this, Thomas
Acheson, of Washington, who was a man of warm
impulses, rose, and advancing a short distance, greatly
excited, exclaimed, laying his hand upon his heart: «I
hope I may never see the day when my heart wili
renounce that blessed saying of the Scripture, ‘ Suffer
little children to come unto me, and forbid them not,
for of such is the kingdon of heaven.” Upon saying
this he was so much affected that he burst into tears,
and while a deep sympathetic feeling pervaded the
entire assembly, he was about to retire to an adjoined
room, when James Foster, not willing that this misappli-
cation of Scripture should pass unchallenged, cried out,
‘¢Mr. Acheson, I would remark that in the portion of
Scripture you have quoted there ts no reference, what-
ever, to infant baptism.” Without offering a reply,
Mr. Acheson passed out to weep alone; but this inci-
dent, while it foreshadowed some of the trials which the
future lad in store, failed to abate, in the least, the
confidence which the majority of those present placed
in the principles to which they were committed. Tne
rule which Mr. Campbell had announced seemed tc
cover the whole ground, and to be so obviously just and
proper, that after further discussion and conference, it
was adcoted with apparent unanimity, no valid obier-
tion being urged against it.

DISCUSSIONS AND DEFECTIONS. 339

This meeting was attended with very important con-
sequences. It seemed, for the first time, to define
clearly to Mr. Campbell’s hearers the exact position
which they occupied ; and having constantly before their
minds as a guide the simple rule which many of them
thought should be written in letters of gold, ‘‘ Where
the Scriptures speuk, we speak; where these are silent,
we are silent,” each one, with the Scriptures in his
possession, could judge for himself as to the conse-
quences likely to result from its practical adoption.
Some there were, accordingly, of those loosely con-
nected with the movement, who, after a time, began to
fear that the conclusion so promptly reached and an-
nounced by Andrew Munro at the meeting would prove
at last to be correct, and fearing to pursue any further
a principle which seemed to involve to them so grave a
consequence, they began to drop off one by one, and
gradually to cease altogether their attendance at the
usual meetings.

These defections, and the incidents which attended
the important meeting described, naturally gave rise to
much discussion among the members. James Foster,
convinced, while in Ireland, as formerly stated, that
there was no scriptural foundation for infant baptism,
was very decided in .ne expression of his views. Mr.
Campbell himself, however, was by no means prepared
to admit that the principle which they had adopted
would necessarily involve any direct opposition to infart
baptism. He was himself still so much impressed with
the plausibility of the arguments in its favor that he
thought the practice might perhaps be justified, and he
insisted that, in the present condition of parties, it
should, at least, be made a matter of forbearance. He
was very reluctant to admit that there was any need of

340 MEMOIRS OF ALEXANDER CAMPBELL.

hastiiy abandoning a usage which had so long pre-
vailed, and which was so thoroughly incorporated with
religious society. He could not but confess the difficul-
ties connected with this vexed question, and the absence
of positive Scripture authority, yet he thought that,
under the existing circumstances, each one might be
permitted to determine for himself, both as to the va-
lidity of infant baptism and the propriety of the respec-
tive forms or actions of sprinkling, pouring and immer-
sion, which had been adopted as baptism by different
portions of the religious community. Ardently devoted
as he was to the cause of Christian union, and con-
vinced that some concessions were needed in the exist-
ing distracted state of the religious world, he continued
to insist that this question, as well as certain others of
a similar character, might safely be left to private
judgment, and be retained for the sake of peace, as
belonging to the chapter of ‘‘ non-essentials,” and by no
means so important as the great matters of faith and
righteousness. About this time, he was one day riding
with James Foster, and as they traveled along he took
occasion to urge these views with considerable warmth.
At length James Foster, turning toward him, askea
with great emphasis: ‘“ Father Campbell, how could
you, in the absence of any authority in the Word of God,
baptize a child in the name of the Father, and of the
Son, and of the Holy Spirit?” Mr. Campbell was
quite confounded at this question. His face colored,
he became for a moment irritated, and said in reply, in
an offended tone: ‘‘ Sir, you are the most intractable
person I ever met.” Notwithstanding, however, such
differences in sentiment on some particular points, the
members felt themselves cordially united in the great
object of promoting Christian union and peace in the

CHRISTIAN ASSOCIATION FORMED. 241

religious world. In order to carry out this purpose
more effectively, it was resolved, at a meeting held on
the head-waters of Buffalo, 17th of August, 1809, that
they would form themselves into a regular association,
under the name of ‘ The Christian Association of
Washington.” They then appointed twenty-one of
their number to meet and confer together, and, with the
assistance of Thomas Campbell, to determine upon the
proper means to carry into effect the important ends of
the Association.

As it had been found somewhat inconvenient to hold
the meetings in private houses, it was thought advisable
by the members to provide some regular place of meet-
ing. The neighbors accordingly assembled, and in a
short time erected a log building on the Sinclair farm,
about three miles from Mount Pleasant, upon the road
leading from Washington to that place, at the point
where it was crossed by the road from Middletown to
Canonsburg. This building was designed, also, for
the purposes of a common school, which was much
desired in that neighborhood. Here Thomas Campbell
continued to meet his hearers regularly. Near the
meeting-house was the residence of Mr. Welch, a
respectable farmer, and friendly to the Association. As
Mr. Campbell was accustomed after meeting to go to
Mr. Welch’s, a little chamber up stairs was assigned
to him as his apartment. In this quiet place of retire-
ment he spent most of the week in study and in writing,
occasionally visiting Washington, which was his post-
office, and which he still regarded as his general place
of residence. The writing with which he was at this
time engaged was a Declaration and Address, designed
to set forth to the public at large, in a clear and definite
manner, the object of the movement in which he and

vor. 1.—Q 2I

342 MEMOIRS OF ALEXANDER CAMPBELL.

those associated with him were engaged, it having been
agreed by the committee appointed that such a publica-
tion was highly expedient. When this was finished,
he called a special meeting of the chief members and
read it to them for their approval and adoption. Hav-
ing been unanimously agreed to, it was at once ordered
to be printed, September 7, 1809.

In this document the occasion and nature of the
Association were thus defined in the preamble and reso-
lutions accepted as its constitution, under the title of ‘‘A
Declaration.”

“ From the series of events which have taken place in the
Churches for many years past, especially in this western
country, as well as from what we know in general of the
present state of things in the Christian world, we are per-
suaded that it is high time for us not only to think, but also
to act for ourselves; to see with our own eyes, and to take
all our measures directly and immediately from the Divine
standard; to this alone we feel ourselves divinely bound to
be conformed, as by this alone we must be judged. We are
also persuaded that as no man can be judged for his brother,
so no man can judge for his brother; every man must be
allowed to judge for himself, as every man must bear his own
judgment—must give account of himself before God. We
are also of opinion that as the Divine word is equally bind-
ing upon all, so all lie under an equal obligation to be bound
by it and it alone, and not by any human interpretation of it;
and that, therefore, no man has a right to judge his brother
except in so far as he manifestly violates the express letter of
the law—that every such judgment is an express violation
of the law of Christ, a daring usurpation of his throne, and
a gross intrusion upon the rights and liberties of his subjects.
We are, therefore, of opinion, that we should beware of such
things ; that we should keep at the utmost distance from every-
thing of this nature; and that, knowing the judgment of God
against them that commit such things, we should neither do

THE CHRISTIAN ASSOCIATION. 343

the same ourselves nor take pleasure in them that do them.
Moreover, being well aware, from sad experience, of the hein-
ous nature and pernicious tendency of religious controversy
among Christians; tired and sick of the bitter jarrings and
janglings of a party spirit, we would desire to be at rest; and,
were it possible, would also desire to adopt and recominend
such measures as would give rest to our brethren throughout
all the Churches—as would restore unity, peace and purity to
the whole Church of God. This desirable rest, however, we
utterly despair either to find for ourselves or to be able to
recommend to our brethren by continuing amid the diversity
and rancor of party contentions, the veering uncertainty and
clashings of human opinions; nor, indeed, can we reasonably
expect to find it anywhere but in Christ and his simple word,
which is the same yesterday, to-day and for ever. Our
desire, therefore, for ourselves and our brethren would be,
that, rejecting human opinions and the inventions of men as
of any authority, or as having any place in the Church of
God, we might for ever cease from further contentions about
such things, returning to and holding fast by the original
standard, taking the Divine word alone for our rule, the Holy
Spirit for our teacher and guide to lead us into all truth, and
Christ alone as exhibited in the word for our salvation; and
that by so doing we may be at peace among ourselves, follow
peace with all men and holiness, without which no man shall
see the Lord. Impressed with these sentiments, we have
resolved as follows:

«I. That we form ourselves into a religious association,
under the denomination of the Christian Association of
Washington, for the sole purpose of promoting simple, evan-
gelical Christianity, free from all mixture of human opinicns
and inventions of men.

«II. That each member, according to ability, cheerfully and
liberally subscribe a specified sum, to be paid half yearly, for
the purpose of raising a fund to support a pure Gospel minis-
try, that shall reduce to practice that whole form of doctrine,
worship, discipline and government expressly revealed and

344 MEMOIRS OF ALEXANDER CAMPBELL.

enjoined in the Word of God; and also for supplying the
poor with the Holy Scriptures.

“III. That this Society consider it a duty, and shall use all
proper means in its power, to encourage the formation of
similar associations; and shall, for this purpose, hold itself
in readiness, upon application, to correspond with and render
all possible assistance to such as may desire to associate for
the same desirable and important purposes.

“IV. That this Society by no means considers itself a
Church, nor does, at all, assume to itself the powers peculiar
to such a society; nor do the members, as such, consider
themselves as standing connected in that relation; nor as at
all associated for the peculiar purposes of Church association,
but merely as voluntary advocates for Church reformation,
and as possessing the powers common to all individuals who
may please to associate, in a peaceful and orderly manner,
for any lawful purpose—namely, the disposal of their time,
counsel and property, as they may see cause.

«V. That this Society, formed for the sole purpose of
promoting simple evangelical Christianity, shall, to the ut-
most of its power, countenance and support such ministers,
and such only, as exhibit a manifest conformity to the original
standard, in conversation and doctrine, in zeal and diligence ;
only such as reduce to practice that simple, original form of
Christianity expressly exhibited upon the sacred page, with-
out attempting to inculcate anything of human authority, of
private opinion, or inventions of men, as having any place in
the constitution, faith or worship of the Christian Church,
or anything as matter of Christian faith or duty, for which
there cannot be expressly produced a ‘Thus saith the Lord,’
either in express terms or by approved precedent.”

In additional resolutions, a standing committee was
appointed, consisting of twenty-one members, to super-
intend the interests of the Society ; semi-annual meet-
ings were fixed for the first Thursday of May and of
November, and the Society pledged itself to support

VIRULENCE OF PARTY SPIRIT. 245

such ministers as it should invite to promote the pro-
posed reformation, expressing at the same time a will-
ingness to receive donations for this purpose from the
friends of the movement.

From the above articles, it will be seen, that the
society did not at all recognize itself as a Church, but
simply as a society for the promotion of Christian
union and of ‘‘a pure evangelical reformation, by the
simple preaching of the gospel, and the administration
of its ordinances in exact conformity to the Divine
standard.” Neither Thomas Campbell himself, how-
ever, nor those associated with him, had a full concep-
tion of all that was involved in these principles. They
only felt that the religious intolerance of the times had
itself become intolerable, and that a reformation was
imperiously demanded. There had been, indeed, a
gradual amelioration in the bitterness of party rancor
during the preceding thirty or forty years; but this was
by no means in proportion to the development of re-
ligious truth or of the rights of man and of the human
conscience.

There are few, in fact, of the present generation,
who have grown up under the influence of the liberal-
izing institutions of the United States, and the more
enlightened views of Christianity since presented, who
can form a proper idea of the virulence of the party
spirit which then prevailed. Each party strove for
supremacy, and maintained its peculiarities with a zeal
as ardent and persecuting as the laws of the land and
the usages of society would permit. The distinguish-
ing tenets of each party were constantly thundered
from every pulpit, and any departure from the ‘‘tradi-
tions of the elders,” was visited at once with the severest
ecclesiastical censure. Covenanting, church politics,

21 *

346 MEMOIRS OF ALEXANDER CAMPBELL.

church psalmody, hyper-Calvinistic questions, were
the great topics of the day; and such was the rigid,
uncompromising spirit prevailing, that the most trivial
things would produce a schism, so that old members
were known to break off from their congregations,
simply because the clerk presumed to give out, before
singing, ¢wo lines of a psalm instead of ome, as had
been the usual custom. Against this slavish subjection
to custom, and to opinions and regulations that were
merely of human origin, Mr. Campbell had long felt it
his duty to protest, and knowing no remedy for the sad
condition of affairs existing, except in a simple return
to the plain teachings of the Bible, as alone authoritative
and binding upon the conscience, he and those associ-
ated with him felt it incumbent upon them to urge this
upon religious society. This they endeavored to do in
a spirit of moderation and of Christian love, hoping
that the overture would be accepted by the religious
communities around, especially by those of the Presby-
terian order, whose differences were, in themselves, so
trivial.

Such were the events, undertakings and hopes which
Thomas Campbell detailed to his family as he was
returning with them to Washington; and he greatly
desired that Alexander should read and carefully ex-
amine the ‘*Address” which he had prepared, and
which was now in the hands of the printer. In this,
he had more fully stated and developed the principles
of the movement, and it answered, at considerable

length, the various objections which were likely to be
offered.

CHAPTER XIV.

Washington and the Region round about—A permanent and cherished Home
—Analysis of Declaration and Address—Disinterested Decision.

HE town of Washington, in which Thomas Camp-

bell and his family now sojourned, was, at that
time, a small place, containing only about five hundred
inhabitants. Many of the dwelling-houses, like those
in the country around, were built of logs, notched and
fitted near the ends, the interspaces being filled in with
mortar and other materials. There were some com-
fortable frame buildings, however, and one or two of
more substantial appearance, built of stone. The town
stood on a rising ground at the upper part of the valley
of Chartiers. It was placed, indeed, near the sources
of several streams which run in different directions—as
the Chartiers Creek, which flows toward the north;
Ten-mile, which pursues an eastward course, and falls
into the Monongahela ten miles above Brownsville,
whence its name; Buffalo, which directs its swift and
clear current to the W. N. W. and empties into the
Ohio, at Wellsburg, about twenty-eight miles distant.
The town being thus near the summit-level of the
streams, the hills around it are comparatively low, and
the country gently undulating. As we follow the de-
scending waters, the hills and upland region, which, in
reality, preserve pretty much the same general level,

seem gradually to become higher, so that by the time
247

248 MEMOIRS OF ALEXANDER CAMPBELL.

we approach the Ohio river, their sides, growing more
and more precipitous, rise to a height of four or five
hundred feet. These steep declivities enclose the fertile
valleys through which the larger streams wind in grace-
ful curves. Into these wider valleys small rivulets pour
their limpid waters, issuing at short intervals, upon
each side, from deep ravines formed by steep hill-sides.
which closely approach each other, and down which
the waters of the springs, with which the upland is
abundantly supplied, fall from rock to rock in miniature
cascades. Upon the upland, not immediately border-
ing upon the streams, the country is rolling, having the
same general elevation, above which, however, the
summit of a hill occasionally lifts itself as though to
afford to lovers of beautiful landscapes most delightful
views of a country covered for many miles with rich
pasturages, with grazing herds or flocks, fruitful grain-
fields, orchards, gardens, and farm-houses ; while, upon
the steeper sides of the valleys, still remain the ancient
forest growths of oak and ash, walnut, hickory and
maple. Frequently, as the traveler passes along the
roads upon the upland, he sees suddenly, from some
dividing ridge, charming valleys stretching away for
miles with their green meadows, rich fields of corn
and sparkling streamlets. At other times, as he ad-
vances, he admires with delight, in the distance, the
ever-varying line of the horizon, which, on all sides, is
formed by the summits of remote ridges and elevations,
sometimes conical in form, but mostly defined by vari-
ous arcs of circles as regularly drawn as if a pair of
compasses had traced the lines upon the sky. Every-
where around him he sees lands abounding in lime ana
all the necessary elements of fertility, and producing,
upon even the highest summits, abundant crops of all

A BEAUTIFUL AND FERTILE REGION. 249

the cereal grains. To enhance the natural resources
of this picturesque country, its hills conceal immense
deposits of bituminous coal, which the descending
streams here and there expose, and which, along the
sides of the valleys within five miles of Washington,
and thence to the Ohio river, are conveniently reached
by level adits.

Such, for nearly two hundred miles west of the
Alleghanies, is the general character of this region,
especially of that portion of it lying along the Monon-
gahela and Ohio—a region whose healthfulness is un-
surpassed by that of any country in the world, and one
which was always admired and loved by Alexander
Campbell above all the countries he had ever seen;
and to which, as his permanent home, he always re-
turned with renewed pleasure from all the various tours
and travels of his future life. At the time of his arriva]
at Washington, however, this region was by no means
so extensively cleared and improved as at present.
Thick forests then concealed the green and graceful
slopes of the slow-rising hills, which, immediately
below Washington, now so charmingly enclose the
Valley of Chartiers, as, with its rich alluvial bottoms,
it stretches away toward the north, opening into the
valley of the Ohio river, three miles below Pittsburg.
Even in many of the cultivated fields, the erect, decay-
ing trunks of the girdled forest trees then deformed the
landscape, while the elegant brick farm-houses, with
their numerous white outbuildings, and other improve-
ments, which now impart so much cheerfulness and
beauty, were wanting. Alexander was, nevertheless,
greatly delighted with the general features of the
country, and rejoiced to find himself so agreeably
placed, and so providentially brought to harmonize and

250 MEMOIRS OF ALEXANDER CAMPBELL.

co-operate with his revered father in the great work he
had undertaken.

While examining the proof-sheets of the ‘‘ Declara-
tion and Address,” and discussing with his father’ the
matters involved, he was greatly impressed with the
importance of the principles laid down, and was at
or.ce led to make the inquiry whether, upon these, they
would not have to give up infant baptism, and some
other practices for which it was alleged express pre-
cept and example were wanting. This inquiry would
seem to have been suggested by a conversation he haa
had about this time with Rev. Mr. Riddle of the Pres-
byterian Union Church. He had met with him acci-
dentally, and the principles of the ‘‘ Declaration and
Address” were introduced and discussed. When he
referred to the proposition that ‘‘nothing should be
required as a matter of faith or duty for which a ‘Thus
saith the Lord’ could not be produced either in express
terms or by approved precedent,” ‘‘Sir,” said Mr. Rid-
dle, ‘‘these words, however plausible in appearance,
are not sound. For if you follow these out, you must
become a Baptist.” ‘* Why, sir,” said Alexander, ‘‘is
there in the Scriptures no express precept nor precedent
for infant baptism?” <‘‘ Not one, sir,” replied the Doc-
tor. Alexander was startled and mortified that he
could not produce one; and he immediately requested
Mr. Andrew Munro, the principal bookseller of Canons-
burg, to furnish him with all the treatises he had in
favor of infant baptism. He inquired for no books on
the other side, for at this time he had little or no ac-
quaintance with the Baptists, and regarded them as
comparatively an ignorant and uneducated people.
«He had often read,” he says, ‘*Bunyan’s Pilgrim’s
Progress, but at this time did not know that he was a

QUESTION OF INFANT BAPTISM. 3252

Baptist.” It seems to have been soon after this inci-
dent that he stated, as above, the same difficulty to his
father; but he, to whom it had been previously pre-
sented, merely replied in substance as before, ‘‘We
make our appeal to the law and to the testimony.
Whatever is not found therein we must of course
abandon.” Alexander, however, not liking to remain
in a state of incertitude upon the subject, occupied
himself, for some time afterward, in examining the
claims of infant baptism. He read the Pædobaptist
authorities in hopes of being able to justify his predi-
lections, which were still in favor of the practice. In
despite, however, of his prejudices, the conviction that
it was entirely a human invention gradually strength-
ened. He felt disgusted with the assumptions and
fallacious reasonings of the Pædobaptist writers, and
threw them aside, with a faint hope of finding some-
thing more convincing in his Greek New Testament.
This, however, only made the matter worse, and upon
again entering into a conversation with his father on
the subject, he found him entirely willing to admit that
there were neither ‘‘express terms” nor ‘‘ precedent” to
authorize the practice. ‘‘ But” said he, ‘‘as for those
who are already members of the Church and partici-
pants of the Lord’s Supper, I can see no propriety,
even if the scriptural evidence for infant baptism be
found deficient, in their unchurching or paganizing
themselves, or in putting off Christ, merely for the
sake of making a new profession; thus going out of
the Church merely for the sake of coming in again.”
He seemed disposed only to concede that they ought
not to teach nor practice infant baptism without Divine
authority, and that they should preach and practice the
apostolic baptism in regard to all who were to make,

252 MEMOIRS OF ALEXANDER CAMPBELL.

for the first time, a profession of their faith. Alex-
ander, in deference to his father’s views, dismissed the
subject for the time, seemingly satisfied with the falla-
cious reasoning imposed by circumstances, which pre-
vented his father from seeing then the real position
which baptism occupies in the Christian economy, and
consequently from making, in regard to it, a practical
application of his own principles.

These principles, indeed, as laid down and argued
in the ‘“‘ Declaration and Address,” then under considera-
tion, were most worthy of attention, and formed a step
quite in advance of any religious reformation previously
attempted. Commencing with the admitted truth that
the gospel was designed to reconcile and unite men to
God and to each other, the, address proceeded to con-
template the sad divisions that existed, and their baleful
effects in the aversions, angry contentions, enmities,
excommunications and persecutions which they en-
gendered.

« What dreary effects,” it remarked, ‘‘ of those accursed
divisions are to be seen, even in this highly favored country,
where the sword of the civil magistrate has not as yet learned
to serve at the altar! Have we not seen congregations broken
to pieces, neighborhoods of professing Christians first thrown
into confusion by party contentions, and, in the end, entirely
deprived of gospel ordinances ; while, in the mean time, large
settlements and tracts of country remain to this day destitute
of a gospel ministry, many of them in little better than a
state of heathenism, the churches being either so weakened
by divisions that they cannot send them ministers, or the
people so divided among themselves that they will not receive
them. Several, at the same time, who live at the door of a
preached gospel, dare not in conscience go to hear it, and, of

course, enjoy little more advantage in that respect than if
living in the midst of heathens.”

PLEA FOR PURITY, PEACE AND UNITY. 253

After considering these divisions in various lights, as
hindering the dispensation of the Lord’s Supper; spir-
itual intercourse among Christians; ministerial labors
and the effective exercise of church discipline, as well
as tending to promote infidelity, an appeal is made to
gospel ministers to become leaders in the endeavor to
remedy these evils; and especially is this urged upon
those in the United States, as‘‘a country happily
exempted from the baneful influence of a civil estab-
lishment of any peculiar form of Christianity, and from
under the direct influence of an anti-Christian hier-
archy.” ‘*Can the Lord expect or require,” it is de-
manded, ‘‘ anything from a people in such unhampered
circumstances—from a people so liberally furnished
with all means and mercies—than a thorough reforma-
tion in all things, civil and religious, according to his
word?” The scanty success which, as the writer
admits, had heretofore attended efforts at reformation
should not, he remarks, be a discouragement. On the
contrary, having learned much from the mistakes which
prevented the success of others, and enjoying the benefit
of the truths they taught, the religious world, he urges,
was then better prepared than at any former period for
the accomplishment of the desired object. ‘* Neither,”
he adds, ‘‘ are we to be discouraged by the greatness
of the work, since the cause is the cause of Christ, and
the aid and blessing of God are to be expected in the
undertaking, in which he also hopes for the concurrence
of all his brethren in all the churches.” Addressing
the latter, he says:

“ Dearly beloved brethren, why should we deem it a thing
incredible that the Church of Christ, in this highly favored

country, should resume that original unity, peace and purity

which belong to its constitution and constitute its glory?
22

354 MEMOIRS OF ALEXANDER CAMPBELL.

Or is there anything that can be justly deemed necessary for
this desirable purpose but to conform to the model and adopt
the practice of the primitive Church, expressly exhibited in
the New Testament? Whatever alterations this might pro-
duce in any or in all of the churches, should, we think,
neither be deemed inadmissible nor ineligible. Surely such
alteration would be every way for the better and not for the
worse, unless we should suppose the divinely-inspired rule to
be faulty or defective. Were we, then, in our Church consti-
tution and managements, to exhibit a complete conformity to
the apostolic Church, would we not be in that respect as per-
fect as Christ intended we should be? And should not this
suffice us?

“ It is, to us, a pleasing consideration that all the Churches
of Christ which mutually acknowledge each other as such,
are not only agreed in the great doctrines of faith and holi-
ness, but are also materially agreed as to the positive ordi-
nances of gospel institution, so that our differences, at most,
are about the things in which the kingdom of God does not
consist; that is, about matters of private opinion or human
invention. Whata pity that the kingdom of God should be
divided about such things! Who, then, would not be the
first among us to give up human inventions in the worship of
God, and to cease from imposing his private opinions upon
his brethren, that our breaches might žus be healed? Who
would not willingly conform to the original pattern laid down
in the New Testament for ¢h¢s happy purpose? Our dear
brethren of all denominations will please to consider that we
have our educational prejudices and particular customs to
struggle against as well as they. But this we do sincerely
declare, that there is nothing we have hitherto received as
matter of faith or practice which is not expressly taught and
enjoined in the Word of God, either in express terms or
approved precedent, that we would not heartily relinquish,
that so we might return to the original constitutional unity of
the Christian Church, and in this happy unity enjoy full com-
munion with all our brethren in peace and charity. The like

TERMS OF CHRISTIAN UNION. 255

dutiful condescension we candidly expect of all that are seri-
ously impressed with a sense of the duty they owe to God, to
each other and to their perishing brethren of mankind. To
this we call, we invite our dear brethren of all denominations
by all the sacred motives which we have avouched as the
impulsive reasons of our thus addressing them.

«You are all, dear brethren,” he continues, “ equally in-
cluded as the objects of our esteem and love. With you all
we desire to unite in the bonds of an entire Christian unity—
Christ alone being the head, the centre; his word the rule,
and explicit belief of and manifest conformity to it in all
things, the terms. More than this, you will not require of
us, and less we cannot require of you; nor, indeed, can you
reasonably suppose any would desire it, for what good pur-
pose would it serve? We dare neither assume nor propose
the trite, indefinite distinction between essentials and non-
essentials in matters of revealed truth and duty; firmly per
suaded that whatever may be their comparative importance
simply considered, the high obligation of the Divine authority
revealing or enjoining them renders the belief or perform
ance of them absolutely essential to us, in so far as we know
them. And to be ignorant of anything God has revealed
can neither be our duty nor our privilege. We humbly pre-
sume, then, dear brethren, you will have no relevant objection
to meet us upon this ground. And we again beseech you, let
it be known that it is the invitation of but few; by your
accession we shall be many; and, whether few or many, in
the first instance, it is all one with respect to the event which
must ultimately await the full information and hearty con-
currence of all. Besides, whatever is to be done must begin
some time, somewhere; and no matter where, nor by whom,
if the Lord puts his hand to the work, it must surely prosper.
And has he not been graciously pleased, upon many signal
occasions, to bring to pass the greatest events from very small
beginnings, and even by means the most unlikely? Duty,
then, is ours. but events belong to God.”

After this appeal he insists that the time was appro

256 MEMOIRS OF ALEXANDER CAMPBELL.

priate for the undertaking; that Christian union could
be accomplished only in one of two ways—either in and
through the truth and upon principle, or by compromise
and accommodation. In any case, he urges that the
effort shall be made, and earnestly entreats ministers to
‘s put their hands to the work, and, like Moses, en-
courage the people to go forward ‘upon the firm ground
of obvious truth to unite in the bonds of entire Chris-
tian unity.’”

“« To you,” said he, “ it peculiarly belongs, as the professed
and acknowledged leaders of the people, to go before them in
this good work, to remove human opinions and the inven-
tions of men out of the way, by carefully separating this
chaff from the pure wheat of primary and authentic revela-
tion, casting out that assumed authority, that enacting and

decreeing power by which these things have been imposed
and established.”

Addressing himself to both ministers and people, he
affectionately entreats their concurrence, and advises the
formation of societies or associations for consultation in
regard to the matter; and again urges all to ‘‘ resume
that precious, dear-bought liberty wherewith Christ has
made his people free—liberty from subjection to any
authority but his own in matters of religion.” He
announces that the Christian Association had been
formed to promote this end, and to invite others to do
the same, and, as the first fruits of its efforts in this
direction, he presents for consideration thirteen proposi-

tions, which he prefaces with the following very remark-
able utterances :

“Let none imagine that the subjoined propositions are at
all intended as an overture toward a new creed or standard
for the Church, or as in anywise designed to be made a term

RESTORATION OF THE CHURCH. 257

of communion; nothing can be further from our intention.
They are merely designed to open up the way, that we may
come fairly and firmly to original ground upon clear and
certain premises, and take up things just as the apostles left
them, that thus, disentangled from the accruing embarrass-
ments of intervening ages, we may stand with evidence
upon the same ground on which the Church stood at the
beginning.”

Here it was distinctly stated that the object was to
“come firmly and fairly to original ground, and take
up things gust as the apostles left them.” In this way,
“becoming dzsentangled from the accruing embarrass-
ments of intervening ages, ‘‘they could” stand with
evidence upon the same ground on which the Church
stood at the beginning.” Never before had any re-
former taken distinctly such ground as this. Never
before had any one presumed to pass over so lightly the
authorities and usages and decisions of so many inter-
vening centuries. Here, indeed, was the startling
proposition to deg7n anew—to begin at the beginning;
to ascend at once to the pure fountain of truth, and to
neglect and disregard, as though they had never been,
the decrees of Popes, Councils, Synods and Assemblies,
and all the traditions and corruptions of an apostate
Church. Here was an effort not so much for the re-
formation of the Church, as was that of Luther and of
Calvin, and to acertain extent even that of the Haldanes,
but for its complete restoration at once to its pristine
purity and perfection. By coming at once to the primi-
tive model and rejecting all human imitations; by sub-
mitting implicitly to the Divine authority as plainly
expressed in the Scriptures, and by disregarding all the
assumptions and dictations of fallible men, it was pro-
posed to form a union upon a basis to which no valid

VOL. .—R 22 *

250 MEMOIRS OF ALEXANDER CAMPBELL.

objection could possibly be offered. By this summary
method, the Church was to be at once released from the
controversies of eighteen centuries, and from the con-
flicting claims of all pretenders to apostolic thrones,
and the primitive gospel of salvation was to be disen-
tangled and disembarrassed from all those corruptions
and perversions which had heretofore delayed or ar-
rested its progress.

The propositions submitted, as embodying the general
truths or principles which were to direct and govern
this radical and sweeping change in religious affairs,
were as follows :

“ Prop. 1. That the Church of Christ upon earth is essen-
tially, intentionally and constitutionally one; consisting of
all those in every place that profess their faith in Christ anc
obedience to him in all things according to the Scriptures,
and that manifest the same by their tempers and conduct;
and of none else, as none else can be truly and properly
called Christians.

‘2. That, although the Church of Christ upon earth must
necessarily exist in particular and distinct societies, locally
separate one from another, yet there ought to be no schisms,
no uncharitable divisions among them. They ought to
receive each other, as Christ Jesus hath also received them, to
the glory of God. And, for this purpose, they ought all to
walk by the same rule; to mind and speak the same things,
and to be perfectly joined together in the same mind and in
the same judgment.

“3. That, in order to do this, nothing ought to be inci lcated
upon Christians as articles of faith, nor required of them as
terms of communion, but what is expressly taught and en-
joined upon them in the Word of God. Nor ought any-
thing to be admitted as of Divine obligation in their Church
constitution and managements, but what is expressly enjoined
by the authority of our Lord Jesus Christ and his apostles

GENERAL PROPOSITIONS. 259

upon the New Testament Church, either in express terms or
by approved precedent.

“4. That although the Scriptures of the Old and New
Testaments are inseparably connected, making together but
one perfect and entire revelation of the Divine will for the
edification and salvation of the Church, and, therefore, in
that respect cannot be separated ; yet, as to what directly and
properly belongs to their immediate object, the New Testa-
ment is as perfect a constitution for the worship, discipline
and government of the New Testament Church, and as per-
fect a rule for the particular duties of its members, as the Old
Testament was for the worship, discipline and government
of the Old Testament Church and the particular duties of its
members.

“5. That with respect to commands and ordinances of our
Lord Jesus Christ, where the Scriptures are silent as to the
express time or manner of performance, if any such there be,
no human authority has power to interfere in order to supply
the supposed deficiency by making laws for the Church, nor
can anything more be required of Christians in such cases
but only that they so observe these commands and ordinances
as will evidently answer the declared and obvious ends of
their institution. Much less has any human authority power
to impose new commands or ordinances upon the Church,
which our Lord Jesus Christ has not enjoined. Nothing
ought to be received into the faith or worship of the Church,
or be made a term of communion among Christians, that is
not as old as the New Testament.

«6. That although inferences and deductions from Scr`p-
ture premises, when fairly inferred, may be truly called the
doctrine of God’s holy word, yet are they not formally bind-
irg upon the consciences of Christians further than they per-
ceive the connection, and evidently see that they are so, for
their faith must not stand in the wisdom of men, but in the
power and veracity of God. Therefore no such deductions
can be made terms of communion, but do properly belong to
the after and progressive edification of the Church. Hence

260 MEMOIRS OF ALEXANDER CA d¢PBELL.

it is evident that no such deductions or inferential truths ought
to have any place in the Church’s confession.

“y. That although doctrinal exhibitions of the great system
of Divine truths, and defensive testimonies, in opposition to
prevailing errors, be highly expedient, and the more full and
explicit they be for those purposes the better; yet, as these
must be, in a great measure, the effect of human reasoning,
and of course must contain many inferential truths, they
ought not to be made terms of Christian communion, unless
we suppose, what is contrary to fact, that none have a right
to the communion of the Church, but such as possess a very
clear and decisive judgment, or are come to a very high de-
gree of doctrinal information; whereas the Church from the
beginning did, and ever will, consist of little children and
young men, as well as fathers.

«8. That as it is not necessary that persons should have a
particular knowledge or distinct apprehension of all Divinely-
revealed truths, in order to entitle them to a place in the
Church; neither should they, for this purpose, be required to
make a profession more extensive than their knowledge; but
that, on the contrary, their having a due measure of scrip-
tural self-knowledge respecting their lost and perishing con-
dition by nature and practice, and of the way of salvation
through Jesus Christ, accompanied with a profession of their
faith in and obedience to him in all things, according to his
word, is all that is absolutely necessary to qualify them for
admission into his Church.

“g. That all that are enabled through grace to make such
a profession, and to manifest the reality of it in their tempers
and conduct, should consider each other as the precious saints
of God, should love each other as brethren, children of the
same family and Father, temples of the same Spirit, members
of the same body, subjects of the same grace, objects of the
same Divine love, bought with the same price, and joint-heirs
of the same inheritance. Whom God hath thus joined to-
gether, no man should dare to put asunder.

“ro. That division among Christians is a horrid evil,

PROPOSITIONS FOR UNION. 261

fraught with many evils. It is antichristian, as it destroys the
visible unity of the body of Christ, as if he were divided
against himself, excluding and excommunicating a part of
himself. It is antiscriptural, as being strictly prohibited by
his sovereign authority, a direct violation of his express
command. It is antinatural, as it excites Christians to con-
temn, to hate and oppose one another, who are bound by the
highest and most endearing obligations to love each other as
brethren, even as Christ has loved them. In a word, it is
productive of confusion and of every evil work.

“rr. That (in some instances) a partial neglect of the ex-
pressly revealed will of God, and (in others) an assumed
authority for making the approbation of human opinions and
human inventions a term of communion, by introducing them
into the constitution, faith, or worship of the Church, are, and
have been, the immediate, obvious and universally-acknow-
ledged causes of all the corruptions and divisions that ever
have taken place in the Church of God.

“12. That all that is necessary to the highest state of per-
fection and purity of the Church upon earth is, first, that none
be received as members but such as, having that due measure
of scriptural self-knowledge described above, do profess their
faith in Christ and obedience to him in all things according
to the Scriptures; nor, secondly, that any be retained in her
communion longer than they continue to manifest the reality
of their profession by their temper and conduct. Thirdly,
that her ministers, duly and scripturally qualified, inculcate
none other things than those very articles of faith and holi-
ness expressly revealed and enjoined in the word of God.
Lastly, that in all their administrations they keep close by the
observance of ali Divine ordinances, after the example of the
primitive Church, exhibited in the New Testament, without
any additions whatsoever of human opinions or inventions
of men.

“13. Lastly. That if any circumstantials indispensably
necessary to the observance of Divine ordinances be not
found ipon the page of express revelation, such, and such

262 MEMOIRS OF ALEXANDER CAMPBELL.

only, as are absolutely necessary for this purpose, should be
adopted under the title of human expedients, without any
pretense to a more sacred origin, so that any subsequent
alteration or difference in the observance of these things
might produce no contention or division in the Church.”

After having thus laid down these propositions, their ob-
ject is declared to be “to prepare the way for a permanen
scriptural unity among Christians, by calling up to their con-
sideration fundamental truths, directing their attention to first
principles, clearing the way before them, by removing the
stumbling-blocks—the rubbish of ages, which has been thrown
upon it, and fencing it on each side, that, in advancing to-
ward the desired object, they may not miss the way through
mistake or inadvertency, by turning aside to the right hand or
to the left.”

It is then left to the religious community to decide
how far these propositions go toward answering the
avowed intention. If found defective, they are declared
to be open to correction and amendment.

”

«If we have mistaken the way,” it is said, ‘we shall be
glad to be set right; but, if in the mean time, we have been
happily led to suggest obvious and undeniable truths which,
if adopted and acted upon, would infallibly lead to the
desired unity, and secure it when obtained, we hope it will
be no objection that they have not proceeded from a General
Council. * * * * We by no means claim the appro-
bation of our brethren as to anything we have suggested for
promoting the sacred cause of Christian unity, further than it
carries its own evidence along with it; but we humbly claim
a fair investigation of the subject, and solicit the assistance
of our brethren for carrying into effect what we have thus
weakly attempted. It is our consolation, in the mean time.
that the desired event, as certain as it will be happy and
glorious, admits of no dispute, however we may hesitate or
diifer about the proper means of promoting it. All we shall
venture to say as to this is, that we trust we have taken the

TRUE BASIS OF UNITY. 263

proper ground. At least, if we have not, we despair of find-
ing it elsewhere. For, if holding fast in profession and
practice whatever is expressly revealed and enjoined in the
Divine standard, does not, under the promised influence of
the Divine Spirit, prove an adequate basis for promoting and
Inaintaining unity, peace and purity, we utterly despair of
attaining those invaluable privileges by adopting the standard
of any party.” Admitting that to maintain unity and purity
was the plausible pretence of the compilers of human sys-
tems, these, it is truly affirmed, have answered no such pur-
pose, but “instead of unity and purity we are presented with
a catalogue of sects and sectarian systerns—each binding its
respective party by the most sacred and solemn engagements
to continue as it is to the end of the world.”

It would be absurd, therefore, it is alleged, to advo-
cate the cause of unity and at the same time to espouse
the interests of any party. The Address concludes
with an earnest petition that the Lord might soon open
the eyes of his people to see things in the true light,
and excite them to come up out of their sectarian con-
fusion, and attain to that unity for which the Saviour
prayed, and which could be found in Christ alone.

This remarkable address was signed by Thomas
Campbell and Thomas Acheson, and to it was added a
considerable appendix, in which the various points
made in the Address were further argued and enforced,
and many things were added in order to prevent mis-
takes and to anticipate misrepresentations. Thus, lest
any should suppose that the Christian Association
intended to interfere with the peace and order of the
settled Churches, or to make inroads upon them, all
such intentions were disavowed.

“We have no nostrum,” it is stated, ‘‘no peculiar dis-
covery of our own, to propose to fellow-Christians, for the

264 MEMOIRS OF ALEXANDER CAMPBELL.

fancied importance of which they should become followers
of us. We propose to patronize nothing but the inculcation
of the express Word of God, either as to matter of faith or
practice; but every one that has a Bible, and can read it, can
read this for himself. Therefore, we have nothing new.
Neither do we pretend to acknowledge persons to be minis-
ters of Christ, and, at the same time, consider it our duty to
forbid or discourage people to go to hear them, merely because
they may hold some things disagreeable to us, much less to
encourage their people to leave them on that account.”

In regard to what was said in the ‘* Declaration” or
constitution of the Society, in respect to the support of
uch ministers as would conform to the original stand-
ard, and reduce to practice the simple, original form of
Christianity, it is explained that the principal and proper
design with respect to such ministerial assistants was
to direct their attention to those places where there was
manifest need of their labor, thus disavowing any
design of interfering with any existing ministry, estab-
lished in particular places.

To prevent any alarm at the adoption of a sweeping
principle which rendered all creeds and confessions
absolutely nugatory, it was stated :

“As to creeds and confessions, although we may appear to
our brethren to oppose them, yet this is to be understood only
in so far as they oppose the unity of the Church by contain-
ing sentiments not expressly revealed in the Word of God,
or, by the way of using them, become the instruments of a
human or implicit faith, or oppress the weak of God’s
heritage. When they are liable to none of these objections
we have nothing against them. It is the ause and not the
lawful use of such compilations that we oppose. See Propo-
sition 7. Our intention, therefore, with respect to all the
Churches of Christ is perfectly amicable. We heartily wish
their reformation, but by no means their hurt or confusion.”

FREEDOM OF OPINION. 265

In regard to the charge of an intention to make a
new party, it is said:

« If the Divine word be not the standard of a party, then
are we not a party, for we have adopted no other. If to
maintain its alone-sufficiency be not a party principle, then
we are not a party. If to justify this principle by our prac-
tice in making a rule of it, and of it alore, and not of our
own cpinions, nor of those of others, be not a party principle,
then we are nota party. If to propose and practice neither
more nor less than it expressly reveals and enjoins be not a
partial business, then we are not a party. These are the very
sentiments we have approved and recommended, as a Society
formed for the express purpose of promoting Christian unity
in opposition to a party spirit.”

Not controverting at all the fact that human reason must
be exercised in comprehending the Scriptures, the effort
is made to draw a distinction between faith and opinion,
between an express scriptural declaration and inferences
which may be deduced from it. By the latter, were
meant such conclusions as were not necessarily involved
in the Scripture premises, and which were to be re-
garded as private opinions and not to be made a rule of
faith or duty to any one. In order to obtain the true
meaning of Scripture, ‘‘ the whole revelation was to be
taken together, or in its due connection upon every
article, and not any detached sentence.”

If, in consequence of allowing thus full freedom of
opinion, any should bring forward the charge of latitu-
dinarianism, they are requested to consider whether this
charge does not lie against those who add their opinions
to the Word of God, rather than against those who
insist upon returning to the profession and practice of
the primitive Church. A return to the Bible, it is in-
sisted, is the only way to get rid of existing evils.

27
-3

266 MEMOIRS OF ALEXANDER CAMPBELL.

“ Should it still be urged,” it is added, “ that this would
open a wide door of latitudinarianism, seeing all that profess
Christianity profess to receive the Holy Scriptures, and yet
differ so widely in their religious sentiments, we say, let them
profess what they will, their differences in religious profession
and practice originate in their departure from what is ex-
pressly revealed and enjoined, and not in their strict and faith-
ful conformity to it, which is the thing we humbly advise for
putting an end to these differences. But you may say, Do
they not already all agree to the letter, though differing so far
in sentiment? However this may be, have they all agreed to
make the letter their rule, or, rather, to make it the subject-
matter of their profession and practice? Surely not, or else
they would all profess and practise the same thing. Is it not
as evident as the shining light, that the Scriptures exhibit but
one and the selfsame subject-matter of profession and prac-
tice at all times and in all places, and that, therefore, to say
as it declares and to do as it prescribes in all its holy precepts,
its approved and imitable examples, would unite the Christian
Church in a holy sameness of profession and practice through-
out the whole world? By the Christian Church throughout
the world, we mean the aggregate of such professors as we
have described in Props. 1 and 8, even all that mutually ac-
Knowledge each other as Christians upon the manifest evidence
of their faith, holiness and charity. It is such only we intena
when we urge the necessity of Christian unity. Had only
suck been all along recognized as the genuine subjects of our
holy religion, there would not, in all probability, have been
so much apparent need for human formulas to preserve
an external formality of professional unity and soundness in
the faith ; but artificial and superficial characters need artificial
means to train and unite them. A manifest attachment to
our Lord Jesus Christ in faith, holiness and charity, was the
original criterion of Christian character; the distinguishing
badge of our holy profession; the foundation and cement of
Christian unity. But now, alas! and long since, an external
name, a mere educational formality of sameness in the pro-

A RADICAL REFORM REQUIRED. 267

fession of a certain standard or formula of human tabric,
with a very moderate degree of what is called morality, forms
the bond and foundation, the root and reason of eccles.astical
unity. Take away from suth the technicalities of their pro-
fession, the shibboleth of party, and what have they more?
What have they left to distinguish and hold them together?
As to the Bible, they are little beholden to it ; they have learned
little from it, they know little about it, and therefore depend
as little upon it. Nay, they will even tell you it would be of
no use to them without their formula; they could not know a
Papist from a Protestant by zź; that merely by z¢ they could
neither keep the Church nor themselves right for a single
week. You might preach to them what you please, they
could not distinguish truth from error. Poor people! it is no
wonder they are so fond of their formula. Therefore they
that exercise authority upon them, and tell them what they
are to believe and what they are to do, are called benefactors.
These are the reverend and right reverend authors, upon
whom they caz and do place a more implicit confidence than
upon the holy apostles and prophets. These plain, honest,
unassuming men, who would never venture to say or do any-
thing in the name of the Lord without an express revelation
from heaven, and, therefore, were never distinguished by the
venerable title of “ Rabbi” or ‘‘ Reverend,” but just simply
Paul, John, Thomas, etc.—these were but servants. They
did not assume to legislate, and therefore, neither assumed
nor received any honorary titles among men, but merely such
as were descriptive of their office. And how, we beseech
you, shall this gross and prevalent corruption be purged out
of the visible professing Church but by a radical reform, but
by a returning to the original simplicity, the primitive purity
of the Christian institution, and, or course, taking up things
just as we find them upon the sacred page? And who is
there that knows anything of the present state of the Church
who does not perceive that it is greatly overrun with the
aforesaid evils? Or who, that reads his Bible, and receives
the impressions it must necessarily produce upon the recep-

268 MEMOIRS OF ALEXANDER CAMPBELL.

tive mind by the statements it exhibits, does not perceive that
such a state of things is as distinct from genuine Christianity
as oil is from water?”

Should any object that this proposed literal conformity
to the Scripture alone would not secure complete unan-
imity of sentiment, this is freely admitted; but it is
answered that entire unanimity in opinion is neither
possible nor desirable in this imperfect state, nor was it
indeed ever contemplated by the Author of Christianity,
as the exhortations to mutual forbearance in the Scrip-
tures themselves attest. The same objection would lie
equally against any creed or human expedient that has
been or can be devised, as is abundantly proved by the
fact that no such unanimity has ever existed amongst
professors of the same creed. But to hold fast that
«form of sound words” given in the Divine standard,
while it could never result in those destructive conse-
quences which have attended human expedients, would
be amply sufficient to ‘* produce all the unity of senti-
ment necessary to a life of faith and holiness, as well
as to preserve the faith and worship of the Church as
pure from mixture and error as the Lord intended, or
as the present imperfect state of his people can pos-
sibly admit.” Not at all asserting that human stand-
ards are zmtentzonally set up in competition with the
Bible or in opposition to it, but considering them as
human expedients designed to secure that unity and
purity which the Bible alone was supposed insufficient
to effect, it is urged that creeds have not prevented
divisions, and that, so far from having any tendency
to heal, they only serve to perpetuate them. And
as to securing purity of doctrine, history attests that
Arians, Socinians, Arminians, Calvinists, Antinomians
have ali existed under the Westminster Confession,

UNINSPIRED WRITINGS. 269

the Athanasian Creed or the Articles of the Church ot
England.

** Will any one say,” it is asked, ‘‘ that a person might not
with equal ease, honesty and consistency, be an Arian or a
Socinian in his heart while subscribing the Westminster
Confession or the Athanasian Creed, as while making his
unqualified profession to believe everything that the Scrip-
tures declare concerning Christ?—to put all that confidence
in him, and to ascribe all that glory, honor, thanksgiving and
praise to him professed and ascribed to him in the Divine
word? If you say not, it follows, of undeniable consequence,
that the wisdom of men, in those compilations, has effected
what the Divine wisdom either could not, would not, or did
not do in that all-perfect and glorious revelation of his will
contained in the Holy Scriptures. Happy emendation!
Blessed expedient! Happy indeed, for the Church that
Athanasius arose in the fourth century to perfect what the
holy apostles and prophets had left in such a crude and unfin-
ished state! But if, after all, the Divine wisdom did not
think proper to do anything more, or anything else, than is
already done in the sacred oracles, to settle and determine
those important points, who can say that he determined such
a thing should be done afterward? Or has he any where
given us any intimation of such an intention?”

Lest any should suppose that it was designed to
undervalue or reject the writings of great and good
men upon the subject of religion, occasion is taken to
confine the question to human standards as ‘‘ designed
to be subscribed or solemnly acknowledged for the
preservation of unity and purity,” and to say that ‘it
by no means applies to the many excellent perform-
ances for the elucidation of Scripture and the defence
of divinely-revealed truths. These, we hope, accord-
ing to their respective merit, we as highly esteem and
as thankfully receive as our brethren.” In this con-

23

270 MEMOIRS OF ALEXANDER CAMPBELL.

nection, the following striking and characteristic pas-
sage occurs:

“Ts it not worthy of remark that of whatever use other
books may be to direct and lead us to the Bible, or to pre-
pare and assist us to understand it, yet the Bible never directs
us to any book but itself? When we come forward, then, as
Christians, to be received by the Church, which, properly
speaking, has but one book, * for to it were committed the
oracles of God,” let us hear of none else. Is it not upon the
credible profession of our faith in and obedience to its Divine
contents, that the Church is bound to receive applicants for
admission? And does not the profession of our faith and
obedience necessarily presuppose a knowledge of the dictates
we profess to believe and obey? * * * * In the case
then before us, that is, examination for church membership,
let the question no longer be,-What does any human system
say of the primitive or present state of man? Of the person,
offices and relations of Christ, etc., etc.? Or of this, that, and
the other duty? But, What says the Bible? Were this mode
of procedure adopted, how much better acquainted with their
Bibles would Christians be! What an important alteration
would it also make in the education of youth! Would it not
lay all candidates for admission into the Church under the
happy necessity of becoming particularly acquainted with the
Holy Scriptures? Whereas, according to the present prac-
tice, thousands know little about them. One thing still re-
mains that may appear matter of difficulty or objection to
some, namely, that such a close adherence to the express
letter of the Divine Word, as we seem to propose for the
restoration and maintenance of Christian unity, would not
only interfere with the free communication of our sentiments
one to another upon religious subjects, but must, of course,
also necessarily interfere with the public preaching and ex-
pounding of the Scriptures for the edification of the Church.
Such as feel disposed to make this objection should justly
consider that one of a similar nature, and quite as plausible.

HUMAN STANDARDS WANT AUTHORITY. 273

might be made to the adoption of human standards, especiallv
when made, as some of them confessedly are, the standara
for aii matters of doctrine, worship, discipline and govern-
ment. In such a case it might, with as much justice, at least,
be objected to the adopters: You have now no more use for
the Bible; you have got another book, which you have
adopted as a standard for all religious purposes ; you have no
further use for explaining the Scriptures, either as to matters
of faith or duty, for this you have confessedly done already in
your standard, wherein you have determined all matters of
this nature. You also profess to hold fast the form of sound
words, which you have thus adopted, and therefore you must
never open your mouth upon any subject in any other terms
than those of your standard. In the mean time, would any
one of the parties, which has thus adopted its respective
standard, consider any of these charges just? If not, let
them do as they would be done by. We must confess, how-
ever, that for our part, we cannot see how, with any shadow
of consistency, some of them can clear themselves, especially
of the first; that is to say, if words have any determinate
meaning ; for certainly it would appear almost, if not alto-
gether incontrovertible, that a book adopted by any party as
its standard for all matters of doctrine, worship, discipline
and government, must be considered as the Bible of that
party. And after all that can be said in favor of such a per-
formance, be it called Bible, standard, or what it may, it
is neither anything more nor better than the judgment or
opinion of the party composing or adopting it, and, therefore,
wants the sanction of a Divine authority, except in the opin-
ion of the party which has thus adopted it. But can the
opinion of any party, be it ever so respectable, give the stamp
of a Divine authority to its judgments? If not, then every
human standard is deficient in this leading, all-important and
indispensable property of a rule or standard for the doctrine,
worship, discipline and government of the Church of God.”
Against the anticipated charge of substituting a vague
and indefinite approbation of the Scriptures “for a strictly

272 MEMOIRS OF ALEXANDER CAMPBELL.

fefined creed,” it is urged that ‘‘a union in truth is all that
is desired, and that truth unquestionably is something certain
and definite, and already made sufficiently clear in the word
of God, the way of salvation being a plain way, very far
remote from logical subtleties and metaphysical speculations.
An intelligent profession of faith in Christ and obedience to
him in all things according to the Scriptures, manifested in a
temper and conduct conformed thereto, are to be the criteria of
Christian character, and all such persons are to receive each
other as brethren, and carefully to preserve the unity of the
spirit in the bond of peace.”

Finally, in closing these explanations and argumentations,
the regret is expressed for ‘“‘ the necessity of approaching so
near the borders of controversy, in briefly attempting to
answer objections which we plainly foresaw would, through
mistake or prejudice, be made against our proceedings, con-
troversy making no part of .our intended plan. But such
objections and surmises having already reached our ears from
different quarters, we thought it necessary to attend to them,
that, by so doing, we might not only prevent mistakes, but also
save our friends from entering into verbal disputes to remove
them, and thus prevent as much as possible that most unhappy
of all practices sanctioned by the plausible pretence of zeal
for the truth—religious controversy among professors. We
would, therefore, humbly advise our friends to concur with
us in our professed and sincere intention to avoid this evil
practice.”

The pamphlet then concludes with a few extracts
from authors of standing in relation to the sad effects
of divisions.

Such is a brief analysis of this remarkable document,
which occupies fifty-four closely-printed pages, and
which merits particular attention, not only on its own
account, but because it laid the foundation for the most
important and extended religious reformation of modern
times. It is as remarkable for the affectionate and

PRINCIPLES ACCEPTED. 273

Christian spirit which it manifests in an age of bitter
religious controversy, as for the clearness with which
the true basis of Christian union is defined, and the
conclusiveness of the arguments by which it is sustained.
It takes a complete survey of the whole subject, and
anticipates, in its exhaustive details, every phase which
the question afterward assumed during the years of
discussion that ensued. So fully and so kindly was
every possible objection considered and refuted, that xo
attempt was ever made by the opposers of the proposed
movement to controvert directly a single position
which it contained. ‘The ministers of the different
parties around, to whom copies were sent, received them
apparently with silent acquiescence as to the principles
laid down, not a single one of them venturing a public
reply, though earnestly and repeatedly invited to con-
sider carefully the propositions submitted, and to make
any corrections or amendments which might occur to
them, and assured that all objections presented in writ-
ing would be ‘‘ thankfully received and seriously con-
sidered with all due attention.” That a publication
which boldly asserted principles necessarily involving a
complete change in the whole framework of religious
society, should have been allowed thus to pass unchal-
lenged by the clergy, is certainly a remarkable circum-
stance, and can be explained only upon the ground
either that the publication itself afforded no vulnerable
point of attack, or that the affectionate manner and
humble Christian spirit in which the subject was dis-
cussed disarmed resentment.

To all the propositions and reasonings of this Address
Alexander Campbell gave at once his hearty approba-
tion, as they expressed most clearly the convictions to
which he had himself been brought by his experience

VOL .—S

274 MEMOIRS OF ALEXANDER CAMPBELL.

and observation in Scotland, and his reflections upon
the state of religious society at large. Captivated by
its clear and decisive presentations of duty, and the
noble Christian enterprise to which it invited, he at
once, though unprovided with worldly property, and
aware that the proposed reformation would, in all prob-
ability, provoke the hostility of the religious parties,
resolved to consecrate his life to the advocacy of the prin-
ciples which it presented. Accordingly, when, soon
afterward, his father took occasion to inquire as to his
arrangements for the future, he at once informed him
that he had determined to devote himself to the dissemi-
nation and support of the principles and views presented
in the ** Declaration and Address.” So impressed was
he with a conscientious sense of duty in regard to the
choice he had thus made, that when, about this time,
very soon after his arrival at Washington, Lawyer
Mountain, of Pittsburg, who had formed his acquaint-
ance and was much impressed with his attainments and
abilities, urged him to take charge of an academy of
which he was a principal trustee, offering him $1000 a
year, which was at that time a large salary, and laying
before him various other inducements both present and
prospective,* he declined the flattering offer, giving as
his reason that as he felt himself conscientiously bound
to do everything in his power, through the Divine

* Pittsburg was, at this time, rapidly rising into importance ; the opening
was an extremely favorable one, and there could be no doubt of eminent
success. The following enumeration from the census of Pittsburg in 1810,
taken by William B. Irish, Deputy Marshal, may interest the reader if com
pared with the subsequent growth of this important city :

Whole number of stone dwelling-houses . . ....... HI

Whole number of brick dwelling-houses . . . . . . . . . 283
Whole number of frame and log dwelling-houses . . . . . . 473
Total

767

GRATUITOUS LABOR. 275

assistance, to promote the proposed reformation, and
could not accomplish both objects, he must decline
taking charge of the seminary. His father, greatly
delighted with the pious zeal and resolution of his son,
immediately desired him to ‘divest himself of all
earthly concerns, to retire to his chamber, to take up
the Divine Book, and to make it the subject of his study
for at least six months.” When his son further informed
him that in devoting himself to the ministry he had
firmly resolved never to receive any compensation for
his labors, his father remarked, ‘‘ Upon these principles,
my dear son, I fear you will have to wear many a
ragged coat.” With all his parental partiality, he had
as yet a very imperfect conception of that indomitable
energy, and that remarkable ability in the management
of affairs which enabled the son, while laboring inces-
santly in his ministerial calling, not only to maintain
himself in independent circumstances, but to provide
for his revered father during the years of his decline,
the abundant comforts of a happy home.

free White Males.

ROIGUT SE NEVCATS Ol ACC. tat Sores. a a wR oy es a7 5 L
Of ten years and under sixteen. . . Rare) 333
Of sixteen and under twenty-six, Paa eas Beads bf fysailiael aro OI4!
Of twenty-six and under forty-five, including heads of families . 513
Of forty-five and upward, including heads of families . . . . . 213

“ Wilet ly oe sey ota A Pee? 36 SCO ar ie earl 7- 27

Free White Females.

Winder tetyears OE PE A Gentes ee ee Le se 000
Of ten and under sixteeen . . ape 358
Of sixteen and under twenty-six, aude heids oe Baia beta 501
Of twenty-six and under forty-five, including heads of families . . 42)
Of forty-five and upward, including heads of families . . . . . 756
All other free persons, except Indians not taxed. . . . . . . si 784

Total number of souls . . . PRO «La: 4740

At this time (1867) the population of P ay its environs cannot be
less than 130,000.

CH ARTE RX Ve

Ministerial Preparation— Social Reform— Management of Washington
College.

HE want of a fixed object in life, so often the mis-

fortune of young men, had not fallen to the lot of
Alexander Campbell. Early destined to the ministerial
profession, he had afterward, as formerly related, earn-
estly adopted it as his proper vocation, and his thoughts
and studies had accordingly been regulated and directed
with constant reference to the duties he expected to
discharge. His dissatisfaction with the divided and
distracted condition of religious society, and with the
aversion manifested by the clergy to much-needed re-
forms had, indeed, heretofore, created great dubiety in
his mind as to his possible future relations to any exist-
ing party. Now, however, that a complete and radi-
cal reformation was proposed, and by one, too, whose
judgment and piety it had become almost his nature to
revere, all the difficulties of his position disappeared.
A new and unexpected field of action was opened
before him, precisely suited to his bold and independ-
ent spirit, and in perfect harmony with his convictions
of religious duty. The paramount claims of the Bible
were to be asserted and defended; the intolerant bigotry
of sectarism was to be exposed; the people of God
were to be delivered from the yoke of clerical domi-

nation, and primitive Christianity, in all its original
276

MINISTERIAL PREPARATION. 277

purity and perfection, was to be restored to the world.
His efforts to prepare himself for the work before him
received hence a fresh and powerful impulse, and he
devoted himself, with renewed assiduity, to the appro-
priate course of reading and investigation, suggested by
his father or approved by his own judgment.

The enterprise in which he thus so earnestly engaged
was, it must be confessed, a most noble one, and one
differing, by the space of the whole heavens, from that
which a young man preparing for the ministry in a
religious party usually proposes to himself. Azs ob-
ject, it is evident, is too often little more than to make
himself popular with his party, and to this end he is
careful to foster party feeling ; to flatter party pride, to
magnify differences, and strive, by dint of partisan jeal-
ousies and hopes, to elevate himself to a position of
honor and emolument. But it is a mean ambition
which seeks thus rather to reign in a sect than to serve
in the kingdom of heaven , and the greatness and lofty
impulses of Alexander Campbell were never more
strikingly manifested than when, rejecting all the solici-
tations he received to become the advocate of a party,
and all the ready opportunities of distinction which
such a course afforded, he determined, amidst the con-
tumely and opposition of the world, both religious and
secular, to devote himself to the public advocacy of the
Word of God and of the primitive and simple apostolic
Gospel.

About this time, two others also, James Foster and
Abraham Altars, members of the Christian Association,
anxious to promote the important work in which they
had engaged, commenced a course of study with a
view to the ministry of the word, under the direction
of Thomas Campbell; and James Foster, already inti-

24

373 MEMOIRS OF ALEXANDER CAMPBELL.

mately acquainted with the Bible, and remarkable for
the fullness and accuracy with which he could quote and
apply its language, soon began to take a public part in
the meetings held, his pious instructions, exhortations
and prayers being always most acceptable and edify-
ing. As much of Thomas Campbell’s time, however,
was occupied in visiting the scattered families connected
with the Association, and in endeavoring to promote the
cause of union amongst the people, he was necessarily
much absent from home. He could, therefore, direct
merely the general course of study, leaving the details
of the practical instruction to Alexander. In addition
to this charge, it devolved likewise upon the latter to
teach his brothers and sisters regularly; for no one
could possibly be more methodical or more economical
of time than Thomas Campbell, and it was his rule to
see that every member of his family was constantly
and regularly employed in something useful. This
disposition Alexander had, in the fullest degree, in-
herited, and, as has been seen at Glasgow with what
earnest assiduity he devoted every moment to improve-
ment, so he now entered at once, on his arrival at
Washington, upon a no less severe course of labor and
a no less careful use of every fleeting moment. This
may be seen from the apportionment he made of the
hours of each day, written down as follows for his
guidance :

“ Arrangement for studies for winter of 1810.
“ One hour to read Greek—from 8 to g in the morning.
“ One hour to read Latin—from 11 to 12 in the morning.
t One half hour to Hebrew—between 12 and 1 P. M.
t Commit ten verses of the Scriptures to memory each day,
and read the same in the original languages, with Henry and
Scott’s notes and practical observations. For this exercise

COURSE OF STUDY. 279

we shall allow two hours. These exercises, being intended
for every day, will not be dispensed with. Other reading and
studies as occasion may serve. These studies in all require
four and a half hours. Church history, and divers other
studies, are intended to constitute the principal part of my
other literary pursuits.

“ Regulations for Abraham Altars.

‘ist. Read to me in the morning, from 7 to 8, in Scott’s
Family Bible. Say one lesson every day in Greek Grammar.
One lesson also in Latin, and one in Rhetoric. Two days
of the week to recite in English Grammar and parse. To
prepare a theme each week, which is to be corrected and to
be written clear and fair in a book.

«Abraham and the children, from ten to eleven, will read a
Scripture lesson.

“These attentions will occupy three hours of my time every
day.

* Dorry, Nancy and Jane say English Grammar and parse
with Abraham Altars—the Mondays appointed for this pur-
pose. Thomas is to prepare a lesson every day in Latin
Grammar. One hour for writing, and half an hour to hear
any particular lessons from D., N. and J.

‘ The whole time spent thus will be nine hours.”

His own preparation for future public labor consisted at
this time, mainly, in the daily study of the Scriptures—a
duty to which he had again solemnly consecrated him-
self, as appears from his recorded resolutions on the last
day of the previous year. In these he resolves, by the
Divine assistance, to read for half an hour every day
in the Scriptures, for the purpose of understanding
them, looking for all the marginal references, and
beginning at the first chapter of Genesis. Also to
read a chapter in the Old and one in the New Testa-
ment, with Scott’s Notes and practical observations. In
addition to this, was the memorizing of portions of

280 MEMOIRS OF ALEXANDER CAMPBELL.

Scripture daily. At the close of these resolves, he
adds:

«May God in his great mercy afford me time, ability and
inclination to attend to these intentions, and to his name may
all the glory and honor redound through Jesus Christ. Amen.
Alexander Campbell, Sunday, 31st December, 1809.”

While thus engaged, and while the fall and winter
months were passing away, he was not unobservant of
the novel circumstances and the new conditions of
society by which he was surrounded in the New World.
Being himself a youth and of a lively disposition, he
soon became acquainted with the young people in
Washington and its vicinity, and was invited frequently
to their social parties. Accustomed to the educated
and refined society of the North of Ireland, where
parental care enforced upon the young a strict attention
to the rules of decorum, and where the deferential and
delicate consideration shown to females was met, on
their part, by a confiding frankness and affability which
gave a peculiar charm to social intercourse, he was far
from being pleased with the rudeness and unwonted
freedoms tolerated in many social gatherings, and was
struck with the want of education and culture mani-
fested by the youthful portion of the community.

The pioneers of the West had been, at first, too busy
in clearing away the forests and in subduing the rugged-
ness of a wild, uncultivated region to devote much time
to intellectual improvement or to the amenities of social
life. An incessant warfare with the gigantic trees
which usurped the fertile soil; fierce and frequent
encounters with savage beasts and still more savage
men of the native Indian tribes, and a necessary restric-
tion to the simplest modes of life, gave, indeed, a bold

SOCIETY IN THE BACKWOODS. 281

and self-reliant spirit, but tended to impart roughness
as well as awkwardness to manners. The unchecked
wildness of nature and the rudeness of art infected
society. Incessant physical toil was demanded of
every member of the farmer’s household in order to
secure the lately-purchased farm or to extend its limits.
The men and boys labored in the roughly-cultivated
fields, just won from the ancient forest; the matron and
her daughters were occupied at home in domestic cares,
which then included the manufacture of clothing for
the entire family. All were engaged in the preparation
of flax and wool, and the hum of the busy wheel and
the sound of the loom could be heard in almost every
dwelling. At certain seasons, the females assisted even
in the labors of the field. There was little time for
reading and few books to be read. In the country,
schools were opened only for a brief period during the
winter season; and even the poor instruction they
afforded was enjoyed to but a limited extent by farmers’
daughters, for, at that time, their education was almost
wholly neglected. There were then no female semi-
naries, and views so defective were entertained with
regard to the education of females that a girl who could
simply read and write a little was regarded as having
attained all the learning necessary in order to the ac-
complishment of woman’s mission. Social intercourse
itself was greatly restricted, except in towns and
amongst the few to whom wealth gave some degree
of leisure. In the country at large, it was usually ex-
cessive labor that could alone secure brief recreation ;
and it was hence when the young men of the neighbor-
hood were collected by appointment at a farmer’s house,
for what was called a ‘‘ husking frolic,” or for some
other pressing farm labor; or the young women had
24 *

282 MEMOIRS OF ALEXANDER CAMPBELL.

been, in like manner, assembled during a busy day of
“quilting,” ‘‘apple-paring,” or other work appertain-
ing to their department, that, in the evening, in each
case, a troop of guests of the opposite sex were wont
to arrive, when a few hours would be stolen from the
night to be devoted to rude and boisterous merriment.

That laborious industry and economy which, with
the pioneers, had been a necessity, became at length a
habit with them and with their children and descend-
ants; and even the attainment of a comfortable inde-
pendence at a later period failed to relieve families
from the incessant drudgery of their occupations, which
were now pursued mainly from the desire of amassing
wealth. The social customs with which many who
were foreigners had been familiar in their youth, were
in a good degree lost by long disuse ; families became
isolated upon their farms; matrimonial alliances were
sought rather from motives of gain than of affection ;
and, as a consequence, an unusual number of both
sexes remained unmarried. Exceptions there were,
indeed, both in town and country—but especially in the
towns—of those who had enjoyed superior advantages
and who were highly cultivated ; but even in the towns,
where there was a much greater degree of sociality,
wealth and fashion had already begun to produce their
usual effects of dividing society into castes and creating
various hinderances to true social enjoyment. Young
men of position were disposed to be dissipated and
foppish, and young ladies of wealth or beauty aspired
to be leaders of the public taste, and to establish the
reign of coquetry and caprice.

Under these circumstances, while, with the great
mass of the community, there was a commendable
degree of plainness and simplicity and a high degree

SOCIAL REFORM PROPOSED. 283

of friendly feeling, the manners and customs prevail-
ing, especially amongst the young, were so different
from those to which Alexander had been accustomed
that he felt strongly disposed to urge the need of a
social as well as of a religious reformation. Having
formed an agreeable acquaintance with Mr. William
Sample, who had established a weekly paper in Wash-
ington called the Æeporter, in August, 1808, and being
requested by him to furnish some original essays, he
agreed to do so, and concluded to take up and expose,
in a series of articles, the social evils he had observed.
Adopting the manner of the Spectator, in which the
essayist personates different characters and sexes, most
of the articles in the series assumed to be written by a
young female who signs herself ‘‘ Clarinda,” and who
desires to offer some friendly admonitions, both to her
own and to the opposite sex, in relation to various foibles
which she desires to see corrected. As it may interest the
reader to have some specimens of his style of composi-
tion at this period, some extracts are here given from
these essays; and as a particular interest attaches to
the first one, as being the very earliest production of his
pen designed for publication, it is here given entire :

« ORIGINAL Essays, No. 1.

«It is generally expected and understood that every one
who writes for the public eye writes for the public good; and
as the necessities, desires, imperfections and frailties of our
nature are manifold and diversified, so are the means numerous
and diverse by which we may contribute to the welfare and
happiness of our fellow-creatures. The salutary aid of
friendly admonition and the gentle voice of familiar reproof
are no less useful in certain circumstances, no less duties that
we owe one another, than to alleviate the sorrows of the dis-
tressed, to soothe the comfortless, to cheer the melancholy, to

384 MEMOIRS OF ALEXANDER CAMPBELL

succor the helpless and forlorn; to relieve the wants of the
needy, or to heal the diseases of the infirm. But that the
public may know what my motives are; what is the good
which I intend, and who are the public for whom it is
intended, I deem it necessary to make a few preliminary
remarks.

« Owing to my youth and comparative inexperience, I pre-
sume not to dictate to my superiors in wisdom or years;
neither do the foibles which I desire removed belong to the
fathers and mothers of the present age: it is the sons and
daughters, my equals and contemporaries, to whom I par-
ticularly address myself; and, therefore, 1 would request of
you, my venerable parents, not to accuse me of presumption
in attempting to point out some of the frailties and foibles of
my young friends of either sex, with a design of amelioration,
not for my good or yours alone, but for the sake of the indi-
viduals to whom I address myself.

* In consequence of, that modesty which is the glory and dig-
nity of my sex, I presume not to dictate to the youth of the other
sex, only in so far as I may have occasion to speak of their con-
duct in relation to my sex. Therefore, gentlemen, be not angry
though a female should, for once, attempt to ameliorate certain
traits in your character in relation to us. I believe the gentle-
men in general are so indulgent to us that they take in good
part whatever we say respecting them, and are more inclined
to draw the veal of forgetfulness over our imperfections and to
extenuate our errors than to make them more conspicuous or
revive their memory. I can only assure you, young gentlemen,
that anything I may in future say respecting you, shall be said
with the best of motives and for the most philanthropic
intentions, with a design of promoting our mutual advantage
and felicity.

“ And as to you, my young female friends, who have not
yet entered into the connubial state, for whose sake particu-
larly I undertake this laborious, and, what some no doubt may
think, censurable task, I know many of you are more able to
act this part than I am; but as your long silence respecting

SOCIAL IMPROVEMENT. 285

these things has caused me to despair of your ever contribut-
ing in this kind of way to redress those grievances of which
you have been long complaining, I am moved, with the utmost
deference, diffidence and timidity, to attempt what some of
you have long wished to have done. Believe me, I say, it is
particularly for your own sake that I dare to intrude on the
public, and attempt to reform the general conduct of our and
the other sex, in what particularly relates to the forming of
connections for life. I beg that you will not think I am
turned traitor to my sex, if I may happen to expose some of
their foibles, which, perhaps, are not so generally known to
the gentlemen as to ourselves. If I have to say anything of
this kind, it will be done in as delicate a manner as circum-
stances will possibly admit, and for no other purpose than to
prevail on the gentlemen to be more candid in giving up any
practices which may be injurious to their or our felicity, for
what makes us happy will never make them unhappy; what
adds to our felicity will not diminish theirs; what is for our
good is for theirs also.

“« But it may be inquired, What do you see amiss? what do
you see improper in our general conduct? what do you wish
to ameliorate? I would only answer, in the mean time, that,
upon a strict survey of the deportment of the youths of both
sexes in relation to one another, in the forming of particular
and intimate connections with one another, I perceive many
things which, in my judgment, stand in need of an ameliora-
tion; and not in my judgment only, but in the judgment of
many far more judicious and intelligent than I. To state
what these things are, and what this reformation should be,
would be to anticipate what is designed for a few subsequent
essays, wherein these foibles and their improvement will be
discussed to more advantage. It is universally agreed that
no person is free from foibles: he or she, then, must be the
best character who has the fewest failings; and as all imper-
fections injure our happiness, that must be the happiest in-
dividual who has the fewest imperfections. It may also be
askea, Has not everything been said on these subjects that can

286 MEMOIRS OF ALEXANDER CAMPBELL.

be said. I answer, that, as to original matter, there has been
enough said to make us as happy and as perfect as our state
will admit, if put in practice; but, although much has been
said on these subjects in general, and almost all that can be
said, yet the difference of characters, times, situations and
places may require modifications of many things that may
have been said in substance or in part; and another reason
is, that what has been said on these subjects is not in the
hands of many who may require instruction of this kind.

« As to-:my own character and qualifications, I have, for a
few years past, been a close observer of the customs, man-
ners, morals and fashions of the age and country in which I
live, in as far as my acquaintance could extend, either by
books or by intercourse with society. And although I owe
a good deal of my information to books, as many of my
female friends do, yet I have been still endeavoring to

‘ Catch the living manners as they rise,’

to consider the polite, moral and religious deportment of my
contemporaries, constantly noting those traits of character
and action which have been generally admired and esteemed
by the judicious and well-informed part of both sexes; and
also to mark with abhorrence and detestation those things
which the good, the wise, and polite part of society hated.
I dare not say anything particular respecting myself, lest in
a village so small I might discover myself, and if my own
foibles were known (which I wish to correct), it might in-
jure my usefulness to others. I only request my friends to
weigh what I say, and if their understanding approve, I am
persuaded their good sense will lead them to practice what
may appear most conducive to their real and lasting felicity.
“ If anything I should say respecting foibles or vices might
seem applicable to any individuals (at least be thought so by
themselves), let me assure them that it is not my intention to
hurt the feelings of any individual, or even to say anything
about vices and imperfections that belong not to the character
of a number of individuals. As to the manner of communi-
cation, I have chosen the Reporter, not from political motives,

SOCIAL ASSEMBLAGES. 387

as politics do not belong to ladies, but as it is a paper of the
most general circulation and popularity. As no person can
say I have mercenary views in thus communicating my ideas
upon the subjects mentioned, I hope they will consider my
intentions as good, and be fully persuaded that I design no-
thing but what will be conducive to the general felicity. I
have only to request the better-informed part of both sexes
that they will spread the veil of oblivion over any imperfec-
tions they may see in my compositions: not being accustomed
to write for the public eye, and not receiving that liberal
education which gentlemen receive, and which is rarely the
lot of any of my sex, it may not be thought strange that
I should sometimes disgust my more learned and refined
readers. CLARINDA.”

The above essay appears on the 14th of May, 1810.
In the next one, remarks are made upon the origin and
history of convivial meetings, and a notice is taken of
the different species of parties, whether of the un-
married alone, or of the married, or of both together ;
some observations being made also upon the specific
design of each. Confining the attention finally to par-
ties of young unmarried persons, the attempt is made
io determine the peculiar purpose of such parties. After
considering several of the reasons commonly given for
these assemblages, as, for instance, ‘‘ because it is fash-
ionable and polite,” or ‘‘that it is to promote friendship
and sociality,” etc., no one of which is found to be the
real object, this is then asserted to be to promote love
between the sexes. This is argued, first, from the pre-
vailing topics of conversation on such occasions, and
secondly, from the character of the amusements adopted :

“ These,” it is said, ‘‘ are also calculated to inspire love, and
are generally the dernier resort when sentiment, wit and
conversation fail to produce the desired effect.

388 MEMOIRS OF ALEXANDER CAMPBELL.

“ How often is recourse had to children’s toys and juvenile
amusements, adapted to manhood and womanhood by certain
modifications of laws respecting forfeits, fines and penalties,
for every transgression of the laws of the play! I say, how
often is recourse had to those puerile trifles, genteel bawbles
—genteel refinements—to afford pleasure and amusement!!!
Sorry resources! beneath the dignity of rational immortals!
pitiful return for the loss of a few precious hours which not
India’s wealth could purchase! Is this friendship and civil-
ity? Is this honor? Is there virtue in this? It may indeed
be genteel, fashionable and polite; I do not question this!!!
But let me consider the forfeits and penalties of these amusive
plays. The forfeits are in general of so amiable and natural
a kind that he or she is the happiest individual who lies
under the heaviest sentence and is doomed to the greatest
punishment; and the reason is, because the punishments are
so conducive to produce that gratification that is so congenial
to our nature; so palatable to gross and unrefined passions; so
delightful to a wanton imagination. I need not inform my
readers that the common punishments inflicted on the un-
happy victims who may have the good fortune to transgress,
are the sweet embrace—the gentle, amorous whisper—the
open confession of an inward flame—the expression of a
gentle wish—and some such like, that have a tendency to
opiate the understanding, but indeed to the generality of in-
dividuals produce what are called gentle—soothing—charm-
ing—killing effects—‘ effects whose very agonies delight.’
Need we any other proof that the very end and intention of
these parties is to create love—to excite amorous intentions ;
to captivate the youthful heart by delusive charms in the
glittering snare—to bind the juvenile affections with the silver
wreaths of soft persuasion—with the silken strings of affa-
bility—and to catch the imagination with the golden chain of
artful address? Such is the intention of these parties, else
looks and words and actions deceive—else smiles and sighs
have no meaning—else the very thing itself is a mere farce—
a senseless thing, a mere contingency.

FRIVOLITY IN SOCIAL PARTIES. 289

“ As I pointed out the evils of the other alleged designs in
my last essay, I intend here to point out the evils of this
design, which I think is sufficiently proved to be the true one.
The topics of conversation, and the whole conversation itself,
are vain at the best, sometimes wanton, and often bordering on
the unchaste ; it is empty and uninteresting ; every one seem
to be in labor for something to say; and sometimes the
imagination and invention of the whole party is so barren
that there will not be a word spoken for five or ten minutes
together, every one watching another’s lips to see when they
will move; at length, although nothing fanciful or interesting
occurs, yet some person, provoked at the silence, will speak,
if they should say nonsense, and that you may know, in the
future, when one of those chasms occurs in conversation,
when invention is on the rack for something new, you will
observe that the person who speaks begins by telling you
(as if you did not know) something about the weather.

* + * + *

“« You will also observe that when one has broken silence
in this kind of a way, there arises a general chatter among the
rest, as when one goose of a flock chatters all the rest begin,
and by and by yov’ll have them all chattering at once. When
I am a spectator at one of these gabbling matches, the Turk-
ish maxim comes into my mind, namely, that ‘women have
no souls,’ and although this sentiment shocks me and causes
me to search my own breast, yet frequently, I must confess,
if I were to judge from the frivolity of the conversation and
the levity of the sentiment at these parties, I must conclude
that female minds are not capacious; but if I were to form a
judgment of the gentlemen from their conduct and conversa-
‘ion in these companies, I would find it extremely difficult to
form an idea of a rational soul, allowing that women have
none; for I find that they can condescend to all the frivolities
and weaknesses of which we are capable. But, indeed, upon
the whole, it seems as if they who attend these parties could
find no pleasure at home when they come here to seek it. Is
there rational enjoyment in the entertainment? Is there

voL. 1.—T 25

890 MEMOIRS OF ALEXANDER CAMPBELL.

pleasure in the conversation? Is there substantial good in
the amusements? If there be to any soul, I must exclaim,
Oh, vitiated taste! unchaste imagination! unhappy age!!!
Will four hours spent in this insipid way afford you ten
minutes’ pleasure in reflection, in contemplation, in retrospect!
Will it afford you comfort in the hour of affliction when you
are grappling with the King of terrors? Will it be comfort-
able for you to say, when you are bidding an eternal adieu to
the world, I have spent many a precious evening in a genteel
party, many an hour in giddy dissipation, in thoughtless
mirth, in needless festivity? At some distant, far distant
point in eternity, will you remember with joy or with sorrow
that you spent an evening once a week, or once a month, for,
it may be, ten, twenty, or thirty years, in one of these parties
which you now so much like? Ah! my female friends, did
you but consider the value and dignity of your nature, you
would not thus degrade it; did you but remember the seeds
of immortality that are within you, that must either blossom
or languish for ever, you would not thus spend one precious
evening, that when you come to die, ten thousand thousane
worlds could not purchase or recall. Did you but consider
that your nature is of so dignified a kind that it may converse
with holy spirits, angels, archangels, and with God for ever,
you would not lavish your evenings in such vain conversation
and thoughtless amusements. Believe me, my young female
friends, that such is the nature of these pleasing amusements,
that they are like poison that is sweet to the taste, but, when
swallowed, brings nature to dissolution; and such, alas! is
the delusive nature of folly, that the pleasure of committing
is instantaneously past, but the guilt contracted is immortal
and eternal.

“I have now mentioned a good many disadvantages accru-
ing from these parties, but no advantages. Let me plainly
tell you I can mention no advantages arising from them ; only
one, which is, that they have a tendency to civilize mankind ;
but I leave you to determine if this advantage is important
enough to preponderate all that I have put in the other

NOBLER AIMS PROPOSED. 291

balance. You will say now, I disapprove of social parties ;
no, my dear friends, far from that. I should wish to be a
member of a social party an evening or two every week, but
with this simple amelioration, that they should meet in a
plain, decent manner, with minds replete with either import-
ant subjects for communication to instruct others, or with a
desire to be instructed by others in things worthy of our
nature—things conducive to our eternal interests ; not respect-
ing beauty or dress, which shall soon turn to corruption ; but
let our conversation be about our far better, and what should
be our far dearer part, our immortal souls—

“Which shall flourish in immortal youth ;
Unhurt amidst the war of elements,

The wreck of matter and the crusn of worlds.’
a * * * * *

‘* CLARINDA.

“ May 24, 1810.”

The next essay gives a satirical and amusing account
of various sorts of beaux—as lovers of riches, of beauty,
or of virtue, with appropriate comments, and is dated
June r. The succeeding one, dated June 8, presents
Clarinda’s opinion of old bachelors, whom she defines
as ‘* drones,” and says: ‘‘ An old bachelor is a forlorn
mortal insulated in society, who is an object of universal
ridicule, hated by his own sex, cursed by the other,
and, worse than all, blamed by himself; he is like a dry
tree standing in the forest, that prevents the vegetation
of others, merely an encumberer of the ground which
every one wishes to see hewn down, etc.” She speaks
ulso of their alleged or supposed reasons for preferring
celibacy. In the sixth essay, the writer is addressed
by Observator, offering some criticisms, and approving
the remarks upon social parties. To this a reply is
given June 16, and the subject is continued in reference
to the evil practice of some, in paying addresses to

292 MEMOIRS OF ALEXANDER CAMPBELL.

several young ladies at the same time. Tne next,
number seven, is occupied with a letter from J. C.,
exposing the practice of certain fops who were in the
habit of wearing dirks in their bosoms, and this visibly
even in the company of ladies; and also censuring
their habits of profane swearing, from which the follow-
ing is an extract :

“ When I am addressing you on this subject, I would also
make a few observations on another more fashionable vice
among our young fops (I cannot call them gentlemen), who
are guilty of this horrid vice—I mean, swearing in company
with ladies and persons of a moral deportment, to whom this
vice is most offensive and abominable. I say, I cannot call
swearers gentlemen, however else qualified; for, says a
judicious writer, with whom I precisely agree in this senti-
ment, ‘ Those who addict themselves to swearing and inter-
lard their discourse with oaths; can never be considered as
gentlemen; they are generally persons of low education and
are unwelcome in what is called good company. It is a vice
that has no temptation to plead, but is, in every respect, as
vulgar as it is wicked.’ Of all the vices which have ever
disgraced human nature; of all the extremes of madness and
folly to which mankind has ever run; of all the irreverent,
irreligious deeds which have ever blackened human character,
there is none more horrid, flagrant or profane; none so pre-
sumptuous, arrogant and irreverent, as carelessly, heedlessly
and impiously to invoke the sacred name of Him whom
angels worship, saints adore, and before whom devils and
wicked men shall tremble with horror, anguish and dismay—
to invoke the sacred majesty of heaven on every light, frivol-
ous and wicked occasion—to call God to witness every lewd,
base, mean or trivial action they perform or perpetrate; and,
still worse, to supplicate that pure and righteous Being to
damn, curse or punish a fellow-creature, a fellow-immortal,
or, it may be, some brute or inanimate thing. And what
renders this vice most oppressive to them who are provoked

APOSTROPHE TO FASHION. 293

at it is, that our profligate, immoral beaux make it a point to
swear the harder if there be any pious persons or ladies in
company, thinking to mortify the former and expecting to com-
mend their gallantry to the latter. Be assured, ye detestable
wretches, that this vice is as degrading to yourselves as it is
hateful to others; and there is not a lady who possesses a
spark of virtue but will shun and detest your company. Be-
sides, to call God to witness the truth of what you say, implies
that you suppose the person whom you address believes you
a liar, and will not, without a volley of oaths, put confidence
in what you say. If you wish to be believed, your under-
standing is horribly misguided if you expect to induce a
belief by crowning your assertion with an oath: this certainly
creates a suspicion in the mind of the person whom you
address that the thing is untrue. In short, I know no reason
for or temptation to this vice, above all the vices prevalent in
the world. Ask a man why he swears, he tells you it is a bad
custom he has learned—he cannot quit it. Experience suffi-
ciently proves that it is in the power of any person who
makes the attempt to give it over, only let him be determined
and watchful.”

Essay number eight, contains a letter from ‘‘ Eusebia
Anxious,” addressed to ‘‘ Clarinda Philogamia,” ap-
proving the censure inflicted on the bachelors, and
giving a reason for their increase which she received
from her grandfather, viz.: that it was owing to the
government allowing speculators to buy up large tracts
of land, thus depriving young farmers of the oppor-
tunity of obtaining farms at reasonable rates, and pre-
venting them from venturing into matrimony. ‘To this
a reply is given, offering condolence and complimenting
Eusebia for her courage in daring to appear in print for
the benefit of society, and passing into a meditation on
the evil effects produced by the fear of being singular;
after which occurs the following apostrophe to Fashion:

ahem

394 MEMOIRS OF ALEXANDER CAMPBELL.

«O Fashion, thou deity whom fops, empty fops and gaudy
belles adore! Thou first-born of Volatility, and full-descended
child of Vanity; thou parent of ills, of woes unheard, un-
told, unsung; thou scourge of pride and lash of fools; Q
grim-visaged tyrant! thou swayest thy oppressive sceptre over
s aves incalculable; thou taxest thy oppressed subjects with
burdens insupportable; thine iron fangs oppress the poor
and crush the needy. Thou grand foe to liberty, inappeasable
enemy to independence; thy despotic countenance thunders
terrors through the souls of thy victims, and fills the minds
of thy dupes with pride, envy, malice, and a thousand evil
passions that distract and perplex their aching hearts. In
thy domain and uncircumscribed territories are heard naught
but sighs and groans, but frowns and curses echoing through
thy hills and resounding through thy dales. O Fashion!
thou hast slain thy thousands and murdered thy tens of thou-
sands. Thou hast led mankind away from itself, and, zg7zs-
fatuus-like, deceived them. Thou hast taught the female,
the tender, inexperienced female, who unhappily was born
thy slave and nursed in thy empire, to borrow all her
dignity, all her importance from the veering figure of thy
countenance; to look for all her honor, all her consequence,
all her happiness from thy extrinsic airs. In thy school, she
learned to value herself from the patches and daubs of art,
that in vain strive to add beauty to the master-piece of
Nature: as well mightst thou burnish the sun, paint the lily,
or perfume the rose, as attempt to add beauty to the strokes
of Nature. O Fashion! thou hast taught thy daughters to
value a companion from the plumage of her garb, from the
perfume of her locks, her well-set hair, her sparkling comb,
her glittering ring, her rosy cheek that owns the borrowed
blushes of an artful dye; from the thousand gew-gaws and
trifles that are the niggardly refinements of thy modern hue.
Thy maxim is, Value the casket, and despise the jewels it
contains; admire the shadow and neglect the substance;
appreciate the glare and tinsel, and depreciate the pearls of
great value; adorn the outside, leave the mind a barren wild,

WASHINGTON COLLEGE. 295

an uncultivated desert, where weeds poisonous luxuriantly
grow. These, O inexorable Fashion! are but the species of
ills that complete thy train and compose thy retinue.”

This series of essays closed with the tenth number,
of July 23d. The subjects treated, to many may ap-
pear trivial; but at the time, and under the circum-
stances, these articles excited no small degree of inter-
est. To treat such subjects with so much freedom in
the newspaper of a small town, where the author could
scarcely expect to remain unknown, required, at least,
considerable intrepidity; and it is believed that the
essays of ‘‘Clarinda” contributed to produce, in the
manners of those who were thus exposed to public cen-
sure, some degree of what the writer terms ‘‘ ameliora-
tion.” Sundry poetical pieces also, and other articles
on various topics, were contributed by him to the Æe-
porter, under anonymous signatures, during this period.

While throwing off these light productions, however,
he was not inattentive to the more serious interests of
the community in which he had, for the present, found
a home. Much concerned for the cause of education
his attention was particularly engaged with the literary
institution which, four years previously (in 1806),
had been organized in the town under the title of
‘« Washington College.” Although a similar institu-
tion, ‘‘Jefferson College,” under the direction of the
same Presbyterian party, had been established some
four years earlier at Canonsburg, only seven miles
distant, in the same county, the one at Washington
had received considerable patronage, so that, at the
third session, it had as many as fifty students—quite a
large number at that period, even when taking into
view the small tuition-fee required, and the low price
of boarding, which was only a dollar and a half per

296 MEMOIRS OF ALEXANDER CAMPBELL.

week in the town, and much lower in the country.
Much, however, was due to the personal influence and
energy of Rev. Matthew Brown, the principal of the
college, and pastor of a Presbyterian congregation in
the town, with whom Alexander had formed some
acquaintance, but with whose management of the col-
lege he was not very well pleased. Being thrown into
constant communication with the students, and having
ample opportunity for observation, he noticed many
defects in the system of education adopted, and in the
order and discipline of the institution. It was to be
expected, indeed, that, coming from an old and exten-
sive university like that of Glasgow, he would find
many things apparently strange and rude in an infant
college of the Western World. He seems to have
been a silent spectator of the commencement exercises
of the winter session, which took place on Friday, 27th
of April. At the close of the summer session, how-
ever, Thursday, 27th of September, 1810, the character
of the exercises was such that he could no longer for-
bear offering some animadversions through the news-
paper. It appears that a very great degree of license
was allowed the students in regard to the performances.
Pieces were spoken caricaturing certain peculiarities of
the Scotch and Irish. A mock trial at the bar was
presented. ‘There was also an exhibition of fencing
and of boxing for the amusement of the audience; and
certain profane expressions were allowed in some of
the dialogues. Some verses composed by an Irishman
upon his wife were recited; some tunes upon a fiddle
were given by one of the students; and some scenes
from Smollet’s comedy of the ‘‘ Reprisals” were enacted
by the students.

In the next number of the Reporter, published 1st

COLLEGE EXERCISES. 297

October, 1810, there appeared the following notice of
these exercises, which was probably written by a mem-
ber of the Faculty.

‘© WASHINGTON COLLEGE.

«The summer session of this Seminary was closed on
Thursday 27th inst., with the usual public exercises. The
students repaired, at the appointed hour, to the college. A
very numerous assembly of the most respectable citizens,
from town and country convened in the college yard, where
seats were prepared for their accommodation. A rich variety
of entertainments, suited to the various tastes of the audience,
was then presented. The gay and the grave, the young and
the old, wise men and fools, had each a portion meted out
unto them, in well-composed pieces, original and selected ;
the vices and follies of the times were gently exposed in
many ways. The drunkard, the duelist, the gambler, the
swearer, the fop, and the fool respectively groaned under the
lash of satire. To amuse themselves as well as entertain the
audience, the young gentlemen availed themselves of the
liberties of speech sanctioned by universal and immemorial
custom. The different callings and professions were truly
noticed in their turns; but the /awyers received a Benjamin’s
portion; also in touching the peculiar language or manners
of nations some freedom was indulged. But it was evident
from the whole of the exercises, the object was to please, not
to offend.”

It seems, however, that the exhibition, though de-
signed to please everybody, created a considerable
amount of dissatisfaction. In the same paper, appears
a note from the faculty of the college, denying that
there was any intention of casting any reflections upon
the Irish people in one of the addresses delivered; and
giving to the public, by way of a per contra, another
of the addresses highly commending the Irish cha-
racter. Immediately after this, comes what purports to

398 MEMOIRS OF ALEXANDER CAMPBELL.

be a “Correct Compendious Account of the late Exhi-
bition of Washington College,” in a letter to a friend,
dated at Washington, September 28, 1810. The writer,
in an ironical vein, refers to a sentiment which he had
formerly expressed to his friend, that the real nature
and benevolent intention of the Christian religion, when
correctly understood, was to render mankind happy
here, and thus, of course, to give them a taste and
relish for happiness hereafter.

“ Upon this topic,” he continues, ‘ my friend will remem-
ber, we used to differ, though with our usual good nature and
reciprocal esteem. I always told you that your views on this
important subject were by far too precise and severe. You
used to boast of the evidence in your favor on this side of the
mountains, where you used to tell me that the genuine effects
were experienced to a degree somewhat adequate to the
nature of the subject, especially in the late revivals which
had taken place. To these effects you used to appeal to
strengthen your arguments, wishing that I were here to see
the effects produced in consequence upon the inhabitants of
this side of the Alleghany, and therefore congratulated me on
my intended purpose of becoming a resider in the Western
country.”

Appealing then to the exhibition of the day before as
a convincing evidence of the correctness of his more
liberal view, he thus proceeds :

“The unexpected occurrence of yesterday has contributed
more to my satisfaction, upon the whole result, than the
simple residence of years would otherwise have done. It
afforded me an opportunity of contemplating the effects of
the combined influence of all means and privileges, civil and
religious, literary and moral; not upon a solitary individual
or a few, but upon a large aggregate of individuals of all
ranks and orders in the community. The day was fine, the

ACCOUNT BY BONUS HOMO. 299

assembly numerous and respectable ; composed of reverend
clergymen, lawyers, merchants, farmers, and a great variety
of elegant ladies, young and old, married and single. The
thing intended and to be exhibited for the entertainment ot
this elegant assembly, was an exhibition of the attainments
of the students of Washington College in their various de-
partments; and all this under the superintendence and direc-
tion of some of the most sacred characters of which en-
lightened society can boast. The names of some of them
were, as I was informed, the Rev. Mr. Brown, president of
the college, Rev. Mr. Russel, and Mr. Reed, professor of
mathematics ; teachers in the academy, Rev. Messrs. Guinn
and Dodd, besides many other venerable characters on the
board.”

He then proceeds to give an account of the various
parts of the entertainment, among them enumerating
as follows:

“4. Fencing. This, I think, is well taught here. I saw
two young men, in the characters of officers, handle the broad-
sword most dextrously. You and I differed formerly upon
this part of education; you said it was inconsistent with the
pure and benevolent disposition of the Christian religion ; I
thought it was requisite to complete a gentleman, and you see
my opinion is confirmed by the practice of this truly reformed
and Christian neighborhood.

“« g. Boxing with the fist, or, as they call it in their technical
college terms, pugilism, or, in the terms of the learned
gentlemen, argumentum bacculinum. You said this was a
diabolical practice, but I never could see it so; it is necesszry
for the preservation of one’s life, as well as the use of the
sword, to maintain one’s honor. I saw one or two rounds
well fought.

«6. Polite swearing, such as by J , and O God! and
other decent oaths, which you used to say were incompatible
with a Christian, for they were breaches of the third com-
mandment: I am sure they were not; the clergymen must

300 MEMOIRS OF ALEXANDER CAMPBELL.

have approved of them, for they were giving smiles of ap-
probation at the scenes in which they were uttered. Some
kind of oaths would no doubt be offensive where malice and
anger are the cause, but innocent, harmless oaths are, by no
means, inconsistent with true morality.

“y. Music, vocal and instrumental. I heard some hand-
some Scotch airs well sung, with a good bass voice; also at
every interlude a brisk tune upon the fiddle, with an occa-
sional brattle of the drum and fife. Indeed, I think the pro-
ficiency of the youth in the science of music is very extensive,
and bespeaks the credit of their instructors. Now you may
remember when you and I were talking about playing the
fiddle, you told me that on the western side of the mountains,
since the late revivals in religion among the Presbyterians,
a fiddle was scarcely to be heard in any assembly—that it was
not admitted even at a wedding. One instance you gave me
of the minister actually interfering, and was about leaving
the house when the young people struck up a tune upon the
fiddle; so you see that in many things you have been misin-
formed, and have imbibed quite wrong ideas respecting the
Christian religion.

«8. Stage-playing. I saw a scene or two acted which gave
general satisfaction to everybody; and I am more favorable
to stage-playing than ever before. I see the absurdity of vour
quotation from the Westminster Divines, when you were
arguing with me upon the impropriety of stage-playing; you
said that it was expressly prohibited in the Confession of
Faith, page 288, quest. 139. ‘ Dancing, stage-plays are for-
bidden by this command.’ This is only to be understood of
the stage-plays in large cities.”

Having noticed one or two other points, the article
thus concludes :

“ Having spent the day thus happily among a liberal and
enlightened people, who all seemed as pleased and happy as
myself at the truly delightful and entertaining specimens of
the very flattering progress of their youth in the various

IRONICAL COMPLIMENTS. 301

branches—composition, elocution, pleading at the bar, fen-
cing, boxing, polite swearing, music, both vocal and instru-
mental, stage-playing, polite blackguarding, and many other
less important though elegant accomplishments—I left the
sacred spot amidst the approving group, with the following
reflections: Happy people! at once the wonder and envy
of the world! May I long enjoy the happiness of your
pleasing society! May I imbibe your liberal principles, im-
prove by your virtuous example in all the various departments
of a truly polite and refined education ; free from the vicious
extremes of a morose philosophy, of a too rigid morality, and
of an austere and squeamish scrupulosity, so unbecoming the
benevolent genius of the Christian religion—all which have
a native tendency to freeze the genial current of the soul and
spoil the social vivacity and mirth of mankind! Auspicious
omen for the progressive amelioration of society, far and
near, by the diffusive influence of the salutiferous example of
many well-taught youths returning to intermingle with the
various circles of private life; and, by-and-by, as chance on
choice may direct, to fill all the important offices in Church
and State. But time would fail me to enumerate all the pleas-
ing and happifying prospects which such an extensive and
liberal education is calculated to produce upon society ; wish-
ing you to come and live with us in this truly happy and
agreeable part of the country. I am, etc.,
“ Bonus Homo.”

As some persons not connected with the college had
previously proposed to establish a race-course in the
vicinity, the following postscript is added to the above
letter :

“P, S. I was at a loss to inform you whether or not your
information was true about the horse-races: I was in town in
the evening and inquired after them. I heard that previous
to that day it was thought they would not succeed; they
were strenuously opposed; but the happy effects of the exhi-
bition upon the minds of the citizens that day turned the

26

302 MEMOIRS OF ALEXANDER CAMPBELL.

publi: opinion, and I heard one gentleman say (who was till
then vehemently opposed to horse-racing) that he would now
give five dollars to support the races. Such, you see, is the
genuine effect of true religion.”

This exposure created, as might be expected, great
indignation on the part of the faculty and some of the
friends of the college. Various anonymous articles
immediately appeared in defence of the exhibition, and
against the aspersions of Bonus Homo. The first of
these is from Sarah Hastings, disavowing the author-
ship of Bonus Homo, which she says had been imputed
to her on account of her being a stranger lately arrived
in Washington, and denouncing the article as an ‘‘in-
direct attempt to crush the rising honor of the infant
college, destroy the influence of the respectable faculty
—subvert the interests of vital piety—pour contempt on
the late revivals of religion, and cast the odium due to
this contumacious conduct upon an inoffensive, unpro-
tected and unassuming stranger!!!”

In the same paper a long article from ‘‘A Friend to
Truth” endeavors to defend the exhibition on the ground
‘that it is usual in Western seminaries of learning thus
to indulge the students and amuse their audience; that
the pieces delivered on these occasions are generally
the selections of the young men themselves, and that
at such times the students, ‘freed from college rules
and commonplace-book reason,’ feel an elasticity of
spirit that laughs at the gravity of discipline, and
frequently introduce in the arrangements of those days
things which serious propriety would perhaps have
omitted.” The writer then makes several efforts to
repel the ironical compliments of Bonus Homo, admit-
ting that he was himself offended at the speech in ridi-
cule of the Irish, and concludes by threatening to ‘‘in-

RE¥OINDERS OF BONUS HOMO. 303

trude” more of his remarks upon the public if Bonus
Homo should still persist in his attempts to injure the
institution at Washington by his misstatements and false
colorings.

In the next paper, 15th October, Bonus Homo replies
to Mrs. Hastings, releasing her from the charge of
authorship, insisting upon the correctness of his report,
and exposing the futility of her attempt to defend the
exhibition. In the Æeporter of the 22d, Bonus Homo
replies to ‘‘A Friend to Truth,” showing that the latter
really admits the facts stated, and differs from Bonus
Homo only in thinking them justifiable. He denies
that he is an enemy to literary institutions or to a
liberal education, and declares himself an advocate for
a reform in the present mode of academic education.
With regard to the excuse offered by “A Friend to
Truth,” that ‘‘the pieces, dialogues, etc., on these occa-
sions are generally the selections of the young men
themselves, and meet with merely a hasty, cursory
examination by the faculty,” he thus speaks :

“ What a stab this, at the institution!!! To declare that
the boys are left to do as they please ; to follow the dictates of
juvenile fancy—of puerile folly, unrestrained, unchecked by
the salutiferous admonition of prudent, experienced age—that
they are permitted to expose themselves and the faculty,
through the indolence of the faculty!!! Name it not! Iam
persuaded the faculty do not act so indiscreetly. They must
examine, approve and regulate both the matter and the
manner of the exhibition, else it would be a scene of confu-
sion, an exhibition of all the possible zrregularities and
eccentricities of human nature.”

In the conclusion he offers to enter into discussion
with ‘ʻA Friend to Truth” on certain conditions, and
engages to show ‘‘the impropriety, inconsistency and

304 MEMOIRS OF ALEXANDER CAMPBELL.

pernicious tendency of the major part of the matter
and manner of such exhibitions, and the great default
in the present mode of education. He also proposes to
point out what, in his judgment, and in the judgment
of the greatest, wisest and best of men, would be more
desirable, more useful and more beneficial to individuals
and the community at large.” To this article he ap-
pends a long descriptive poem, setting forth, satirically,
the distinguishing features of the exhibition.

In the next paper, 29th October, the discussion is
continued with a weak rejoinder from Sarah Hastings,
consisting of mere invective, and with a puerile squib
from a new correspondent, who signs himself Bonus
Puer. In the issue of the 5th of November, we have
a badly-spelled article by a student, dated at Canons-
burg, in favor of the exhibition, and also the reply of
Bonus Homo to Mrs. Hastings. On the 12th Novem-
ber, ‘‘A Friend to Truth” appears again upon the stage
in an article of two columns, full of abuse and feeble
attempts at sarcasm, and declining the discussion offered
by Bonus Homo. In the next week’s issue, Bonus
Homo renews his onslaught. Quoting the announce
ment of the exercises given in the beginning, he adopts
it as his text, and shows that proceeding, as it doubtless
did, from the faculty or some friend of the college, it
really admitted everything that he had charged upou
the exhibition. Referring to what is said in this notice
that ‘a rich variety of entertainment, suited to the
varied tastes of the audience, was presented—the
gay and the grave, the young and the old, wise men
and fools had each a portion meted out to them”—he
thus comments :

“ What a comprehensive ingenuity, what a prudent fon -
sight, what a large assortment of materials does it require 10

SPECIMENS OF EDUCATION. 305

suit an exhibition to the ‘varied tastes’ of such a motley
audience! What a wonderful exhibition was it, when the
old, the young, the gay, the grave, the wise man, the fool, the
drunkard, the duelist. the gambler, the swearer and the fop,
all found something szcted to their respective tastes! The
gay had a pleasant tune anda merry tale sated to their gay
taste; the wise men had but a small portion sted to their
taste. I don’t remember what it was, except to gather experi-
mental knowledge from the exhibition of folly. The fool had
a vast portion swzted to his taste. The drunkard had the
flowing bowl set before him to tantalize his taste, and a jovial
drunken song szzted to his bacchanalian taste. A duel was
fought to gratify the dueler’s taste. The gambler groaned
under the lash of satire; and the swearer had some good
round oaths suited to his taste. But, in one word, the faculty
assures us there was something ‘ szz¢ted to their varied tastes.’
* * * * It only remains for me to prove that these things
are actually taught at the academy, as there is no person who
will dare to contradict the honorable faculty, and say these
things were not exhibited.

«And here let it be carefully noted that Bonus Homo did
not say that these were the ov/y things taught in the academy,
but that these things were taught; and it is as certain that
they were the only specimens of education which were ex-
hibited that day. On this head, the faculty say that the
various portions meted out consisted of well-composed pieces,
original and selected.’ Which of the pieces presented were
original or selected, is not my business to determine. It is
certain, however, that the pieces were composed and selected
either at the direction and discretion of the faculty, or else
the young men were left entirely to follow the dictates of
juvenile fancy; but is it possible to imagine that the learned
faculty would invite the public to witness an exhibition of
the performance of the youths under their care, which would
consist in specimens in the selection and preparation of which
they would be understood to have had no hand, or which did
not meet with their previous approbation? It is also as certain

vot. 1.— Ù 26 *

306 MEMOIRS OF ALEXANDER CAMPBELL.

that sufficient time must have been allowed for the purpose
of committing the pieces to memory and for preparatory
rehearsals, which could not be done without the tuition of
the faculty. Who will then venture to assert, in manifest
opposition to the indispensable duties and just claims of the
faculty and to the dictates of common sense, that these things
were not taught in the college which furnished the matter of
a collegiate exhibition? Having thus plazzly, fully and in-
controvertibly established my compendious account of the
far-famed exhibition from the public declaration of the
faculty themselves, it therefore follows that whosoever shall
hereafter endeavor to subvert my statements in one single
item, must also subvert the faculty’s publication, as we both
substantially declare the same things.”

The end to this amusing’ discussion is found in the
Reporter of 3d of December, 1810, where Bonus
Homo gives the finishing stroke to the champion of
the faculty, “A Friend to Truth,” exposing his per-
sonal scurrilities and lampoons, and his misrepresenta-
tions of .facts and want of critical acumen. Among
other things, he notices an imputation of ingratitude by
this writer, who had said:

“ I must add abhorrence to that wretched ingratitude which
would raise his hand to destroy his benefactor.” To this
Bonus Homo replies, “I imagine he here means the presi-
dent. There is to me something mysterious in this allegatior.,
for, in the next sentence, he considers me a person scarcely
an inhabitant of the country. Now, I can assure you, sir,
and the public, that, till my arrival at Washington, I did not
know that such a person existed, so narrow were the bounds
of his fame, or so weak was the voice of the hundred-tongued
damsel (or perhaps she had been asleep), that his name did
never greet my ears. And I can certainly avow that, since
my arrival here, I am not conscious of receiving the smallest
favor from that gentleman. How then recognize him as my

PRELGOSIVE DIALECTICS. 307

benefactor? for surely if he be such to me, it must have been
previous to my arrival here, and of course without my know-
ledge ; and if so, unless he has entirely forfeited my grati
tude, 1 hold myself still his grateful beneficiary. But I again
aver I never recognized him then, nor, although better ac-
quainted with him now, do I consider him in the light cf a
benefactor. But even if I had considered him as suc’, still
{ hold myself entirely innocent of having acted toward him
in any respect that should render me justly liable to the
charge of ingratitude. For certainly gratitude itself does
not oblige one to acquiesce in the faults and errors of a bene-
factor, nor tie up the hands from opposing him ina public
station when he acts improperly. I should here distinguish
with the famous Roman of old, and say with him, ‘As he
was my friend, I loved him; as he was honorable, I revered
him ; but as he acted improperly, I blamed him?” Here, then,
was gratitude for his benefaction, respect for his dignity, and
reproof for his misconduct.”

He finally closed by renewing his challenge to dis-
cuss the subject with any gentleman who would come
forward in the proper manner. To this no reply was
rnade, and Bonus Homo remained the undisputed
raaster of the field.

It is said of Samson that, when a lad, the Spirit of
the Lord began to move him at times to exercise his
gift of physical prowess, *‘ in the camp of Dan, between
Zorah and Eshtaol.” Thus, by a natural impulse, was
Alexander Campbell in his youth, led to exercise those
remarkable powers of mind for which he became after-
ward so distinguished, and in this victory over the
faculty of the college he enjoyed a foretaste of his
future triumphs. For it was not possible in a small
town like Washington, that the authorship of Bonus
Homo could remain long in doubt, and the pieces, by
common consent, were attributed to the young Irishman

308 MEMOIRS OF ALEXANDER CAMPBELL.

who had arrived, some months before, from Glasgow
University. One morning, he happened to be standing
in one of the stores, when Mr. Brown, the principal of
the college, came in. « Well, Mr. Bonus Homo,” said
he, “I hope you are well this morning.” At this ab-
rupt greeting, Alexander blushed deeply, for he was at
this time of a very fair complexion, but he managed, in
respectfully returning the salutation, to evade the matter
without acknowledging himself the author; which,
indeed, was quite unnecessary.

As to the effect of the exposure made, it was un-
doubtedly beneficial to the cause of good order and
correct education; and remained long in remembrance
through that region of country as a warning against
similar improprieties. Even conceding that the matters
involved were of minor importance, the incidents re-
lated in this chapter show that Alexander had, as has
been well said of Luther, ‘‘an inflexible reliance on
the conclusions of his own understanding and on the
energy of his own will,” which striking traits in his
character, already thus developed, will be found con-
stantly to display themselves in his future history.

In closing this episode in his life, it is pleasing to
relate, in connection with it, the following incident:
More than thirty years after these occurrences, when
Mr. Campbell had attained a high distinction as a
writer and a public speaker, he was invited by one of
the literary societies of Washington College, to deliver
an address. Soon after his arrival at Washington for
the purpose, Rev. Mr. Brown, now quite advanced in
years, called upon him at his hotel, and after a very
cordial greeting and some pleasant conversation, said
to him with a smile, and laying his hand upon his knee
in his pleasant familiar way, “ Mr. Campbell, do you

A PLEASANT INTERVIEW. 309

remember Bonus Homo?” ‘*Yes,” replied Mr. Camp-
bell, laughing, “I remember him.” ‘* Well,” continued
Mr. Brown, ‘Mr. Campbell, you were entirely right in
your strictures. There is no doubt that you were per-
fectly right. I must admit that we were wrong, and
the only excuse I have to offer is, that the circumstances
and manners of the time seemed then to us to author-
ize a degree of license which would not at present be
tolerated. There were then many defects in our sys-
tem; but it seemed impossible to do otherwise. The
country was new, and the people unprepared for strict
scholastic discipline, so that many things had to be left
imperfect, and you were well justified in all your criti-
cisms.” This was a very pleasant interview to Mı.
Campbell, who always cherished a high esteem for
Mr. Brown, on account of his many excellent personal
gualities and his remarkable zeal in behalf of the in-
terests of education, to which he was incessantly de-
voted. He was a warm friend to young men, ever
solicitous for their advancement, and an ever-active
guardian of their interests; so that the memory of
President Brown is held in affectionate regard by many
in the West, who enjoyed the benefit of his labors, both
at Washington and at Canonsburg, where he was sub-
sequently for a long time president of Jefferson College.

While the matters above recorded were transpiring,
various overtures were made both to Thomas Campbell
and to Alexander to induce them to unite with the
religious bodies around them. Flattering inducements
were held out to Alexander particularly, to enter the
ininistry among them, and devote his talents to denomi-
national interests. Various proposals were also made
to them in regard to the establishment of seminaries.
All these offers and earnest solicitations were, however,

310 MEMOIRS OF ALEXANUVLIe CAMPBELL.

at once declined. Both father and son were unalterably
devoted to the great work they had undertaken—to
break down the barriers of religious partyism, and to
restore the Church to its pristine unity—and could not
think of abandoning these cherished objects. Alex-
ander had said in one of his replies to *‘A Friend to
Truth,” when charged by him with seeking, by attack-
ing the college, to prepare the way for establishing an
academy at Washington: ‘* However honorable and
important, in my estimation, a collegiate department
may be, I have not the least inclination of devoting
myself to that business. I conceive one calling to be
enough for one man: I have made my choice, and
mean to abide by it. I therefore envy no man’s situa-
tion, nor covet his employment.” He had already con-
secrated his life and his: abilities to the noblest of
human pursuits, and in whatever he might occasionally
engage as collateral or subsidiary, nothing could be
permitted to interrupt the labors of his appropriate
calling.

CHAPTER XVI.

First Public Attempt—Active Labors—Methodical Training—A pplication to
Synod of Pittsburg—Controversy of Truth and Error.

HE ‘Christian Association,” formed for the pur-

poses specified in the ‘‘ Declaration and Address,”
had occasioned no small stir in religious circles. Many
of the people were pleased with the objects in view, and
several ministers, personal friends of Thomas Camp-
bell, expressed their approbation of the movement, but
refrained from taking an active part in it until they
could be more assured of its success. Others of the
clergy were in doubt, or regarded the project as chi-
merical; but the more knowing ones among them,
mindful of the effects of similar efforts to reform,
began to take the alarm and to keep a watchful eye
upon the progress of affairs. To propositions for Chris-
tian union so kindly offered, they could, indeed, make
no direct opposition, nor could they fail to realize that
a certain degree of respect was due to a society,
many of whose members were conspicuous for piety,
and possessed of great influence in the community.
No minister stood higher, as respected ability and moral
and religious worth, than Thomas Campbell. No man
in the county of Washington had more influence than
Thomas Acheson, whose signature was attached, along
with that of Mr. Campbell, to the ‘ Declaration and
Address.’ He was usually called General Acheson,

311

3132 MEMOIRS OF ALEXANDER CAMPBELL.

being Lieutenant Colonel Commandant of the Twenty-
second Regiment Pennsylvania Militia, and was uni-
versally esteemed and actively engaged in everything
calculated to promote the public interests. Besides
these, there were other influential persons and families,
more or less connected with the religious communities
around, whose character and standing gave a consider-
aple degree of importance to the Association in the
estimation of the religious public.

At the time of its organization (August 17, 1809), a
regular semi-annual meeting of the Society had been
appointed for the first Thursday of May and of No-
vember; but, as formerly stated, Thomas Campbell
continued to preach, as usual, on every Lord’s day,
first at private houses and afterward at the meeting-
house erected at the cross-roads. Alexander, after his
arrival, always attended his father’s meetings, and as
he had already signified his determination to engage in
the proposed reformation, his father, after some time,
began to express the wish that he would take some
public part in these meetings. From his youthfulness,
however, and the fact that he was as yet unaccustomed
to public speaking, this was for some time delayed,
until at length, in the spring of 1810, his father being
about to address a congregation at a private house
(Jacob Donaldson’s), told him that after preaching he
would have a short intermission, and would expect him
afterward to address the people. Accordingly. after
the meeting was resumed, Alexander arose and spoke
for a short time, chiefly, however, in the way of ex-
hortation. His father appeared to be much pleased,
and at the close of his son’s remarks, said, as it were,
involuntarily, but loud enough to be heard by those
sitting near, ‘* Very well,” and then went on to close the

FIRST POSBLT CO DLS COCTRSE: 313

meeting. This was really Alexander’s first attempt at
speaking ; and although his remarks were brief and not
in the usual form of a regular sermon, the result in-
spired him with confidence, so that, upon being after-
ward urged to prepare and deliver a public discourse,
he agreed to do so, and an appointment was made for
him for the 15th of July, to address those who chose to
assemble, in a grove on the farm of Major Templeton,
some eight miles from Washington.

The previous labors of Thomas Campbell, and the
novelty of the plea urged by the Christian Association,
had excited, as before stated, considerable inquiry
throughout this region of country. The interest pre-
vailing and the expectation which had been created by
rumors of the promising abilities possessed by Alex-
ander, had drawn together in the grove quite a large
assemblage to hear the first discourse of the youthful
preacher. He was now in his twenty-second year,
still preserving the freshness of complexion and bloom
of the cheeks with which he left Ireland; but he had
grown somewhat taller, and his figure was somewhat
more developed. When the hour arrived, he rose up
with modest dignity, in the temporary stand erected for
the occasion, in front of which the audience were seated
upon rough planks or upon the grass beneath the shady
maples, and, the meeting being opened in the usual
form, he took up the New Testament and read, from
the close of the seventh chapter of Matthew, the follow-
ing passage :

“ Therefore, whosoever heareth these sayings of mine and.
doeth them, I will liken him unto a wise man, who built his
house upon a rock; and the rain descended, and the floods
came, and the winds blew, and beat upon that house, and it
fell not, for it was founded upon a rock. And every one

27

314 MEMOIRS OF ALEXANDER CAMPBELL.

that heareth these sayings of mine, and doeth them not, I
will liken unto a foolish man, who built his house upon the
sand; and the rain descended, and the floods came, and the
winds blew, and beat upon that house, and it fell, and great
was the fall of it.”

Having read thus from the twenty-fourth to the
twenty-seventh verses inclusive, he went on, by way of
introduction, to speak, first, of the importance of Christ’s
sayings; passing, secondly, to a brief notice of the
Author of the sermon on the Mount, he, in the third
place, called attention to the comprehensiveness of this
wonderful discourse of Christ, and, fourthly, to its prac-
tical character; and thence, fifthly, to its simplicity and
plainness of style, closing his introduction with some
observations on Christ’s method of teaching by parables.
Entering, then, upon the main subject, in order to
evolve the doctrine or lesson taught, he went on to
describe the wise man and the foolish man; first, con-
trasting them with each other as to the respects in which
they agreed, and, secondly, as to the respects in which
they differed. He showed that they agreed in three
respects: I, in their external privileges, 2, in their
employment, 3, in their trials; and likewise that they
differed in three respects: I, in their character, 2, in
their manner of employment, 3, in the end or result.
While treating of these particulars, he took occasion to
explain the metaphorical words, house, rock, sand,
wind, rain, etc., and having thus led the audience to
contemplate the vivic pictures presented in the passage,
he proceedec, it. his application, to describe, first, the
wisdom and blessedness of those who hear Christ’s
sayings and do them; and, secondly, the folly and
misery of those who hear Christ’s sayings and do them
aot. He then made an application of the whole to the

CHARACTERISTIC TRAITS. 315

audience before him, closing with an eloquent and
appropriate exhortation.

In the delivery of this discourse, the trepidation
natural in such a case, and observable in the begin-
ning, soon disappeared. Anxious to succeed in his
first trial, he had taken the pains to write out the ser-
mon in full and commit it to memory, so that finding,
after he had fairly commenced, and as his clear, ring-
ing voice resounded through the grove, that he could
command the fixed attention of the audience, he felt
encouraged, and was enabled to proceed without em-
barassment and with increasing animation to the close.

There was, indeed, in the matter of the discourse
nothing that was startling from its novelty, as the pas-
sage and the subject were familiar. The arrangement,
too, was simple, as well as the manner of delivery,
which was almost wholly without gesticulation. But
there was something in the reverential bearing of the
speaker, in the unaffected simplicity of his manner,
in the appropriateness of his expressions, and in the
earnest and distinct intonations of his clear and com-
manding voice, that seemed to rivet the attention of all
upon the thoughts and the pictures he presented. Nor
did the discourse itself, in its general features, fail to
indicate that quality in his mind which became after-
ward so marked—the power of generalization, and of
taking wide and expanded views. Before entering
upon the particular lesson of the passage, he must
survey, with an enlarged vision, the infinite perfections
and authority of the Divine Author, and take a general
view of the character of his teaching, and particularly
of that of the sermon on the Mount. Having thus
prepared the minds of his auditors, and elevated their
conceptions to his own lofty stand-point, he could now.

316 MEMOIRS OF ALEXANDER CAMPBELLI-

with the utmost facility and effect, fix their atteation
upon the great truths and practical lessons which were
to be impressed upon them.

After the audience was dismissed, there seemed to be
but one opinion as to the qualifications of the speaker.
All seemed to be forcibly struck with what they had
heard. The young gazed upon the youth with wonder-
ing eyes, while the older members said one to another,
in subdued tones, ‘‘ Why, this is a better preacher than
his father!’—a decision which, in view of Thomas
Campbell’s reputation as a speaker, was one of the
highest compliments they could bestow. Both the
theme selected for the occasion, indeed, and the sur-
rounding circumstances, seemed remarkably appropri-
ate, and as if Providence had so arranged them in
order to shadow forth the future. It was the determi-
nation of the speaker himself to hear the sayings of
Christ and do them, and, in now entering upon his
career as a religious reformer, to teach both by precept
and example that the religious world should no longer
follow the commandments and doctrines of men, which
rest upon the sandy and unstable basis of opinion, but
that they should secure for themselves permanent habi-
tations, founded upon the unshaken rock of Divine
authority. Nor was it less appropriate that he who
was destined to call men away from human plans and
systems should deliver his first discourse, not in any
sectarian temple or place of worship built by human
hands, but in the open air of free America and be-
neath the overarching trees which God had planted.

The effect of this discourse was very marked, not
only upon the people, but upon the speaker himself.
With the former, it at once established his reputation,
and the members of the Christian Association who

MINISTERIAL LABORS. 317

were present were delighted with this powerful acces-
sion to their cause, and unanimously agreed to present
to the youthful preacher a formal call to the ministry of
the Word. Upon himself, the effect was not less deci-
sive. He realized, to his great joy, that he had not
mistaken his vocation. He felt that in addressing the
great congregation upon themes that had impressed his
heart from boyhood and brightened the visions of his
youth, he was in his proper sphere, and that all the
hopes and purposes of his life were destined to be
happily fulfilled. From this time his services were in
continual requisition, and they were, on his part, most
freely rendered, as will be seen when it is stated that in
the course of this, his first year, he preached no less
than one hundred and six sermons. These were de-
livered at the cross-roads; at Washington, and at Buf-
falo—several at Middletown; some in private houses,
and, toward the latter part of the period, a few in the
contiguous portions of Ohio, at Steubenville, Cadiz, St.
Clairsville, etc.

His first discourse, just noticed, was on July 15th.
On the following Lord’s day, 22d, he spoke at the
cross-roads, from Gal. iii. 28, 29, upon Christian unity.
In his introduction he took a grand, comprehensive
view of religion from Adam to Christ; and, in the
method of his discourse, went on, 1. To point out how
and in what respects all believers were one in Christ
Jesus; 2. To consider how their being all one in Christ
makes them the seed of Abraham; 3. To make some
remaiks on what is implied in being heirs according to
the promise; and, 4. To make some practical inferences.
He then considered the particulars under each of these
heads; as, the arguments made use of by the apostle
to convince both Jews and Gentiles of their oneness in

Pigg

318 MEMOIRS OF ALEXANDER CAMPBELL.

every respect under the Christian dispensation, and
then the similitudes made use of to represent the one-
ness of believers in Christ: 1. Members of the same
body, 2. Branches of the same vine, 3. Stones of the
same building, and, 4. As represented under the emblem
of a shepherd and his fold. Having, in like manner,
illustrated scripturally the second and third heads, he
drew from the whole the practical inferences: ‘‘1. If
all believers be one in Christ Jesus, what love, what
charity, what benevolence, what forbearance ought to
be manifested! 2. How shall we be honored if mem-
bers of Christ’s body! and, 3. How foolish, vain and
absurd are all associations formed for the purpose of
cementing men more closely by means of oaths!” add-
ing an exhortation to seek this oneness in Christ; and
closing with regrets for the divided state of the Church,
and with a brief consideration of the motives for re-
joicing in being heirs according to the promise. This
sermon also was written out in full and committed to
memory before delivery; and, being on a subject so
appropriate to the designs of the Christian Association,
was heard by the audience with great satisfaction.

On the following Lord’s day, the 29th of July, he
preached at Washington from Matt. xvi. 26: ‘* For
what is a man profited if he shall gain the whole world
and lose his own soul? or what shall a man give in ex-
change for his soul?” In the introduction he dwelt
generally upon the tendency of mankind to forget their
best interests and the value of their souls, and to put a
false estimate upon the worth of the world. The
method of the discourse was: ‘*1. What are we to
understand by the whole world, here supposed to be the
object of pursuit—the thing to be gained? 2. Inquire
if the gain of the world necessarily implies the loss of

SERMON ON FINAL JUDGMENT. 31g

the soul. 3. Inquire into the greatness of the loss sus-
tained by him who should gain the whole world and
lose his own soul. 4. Examine what is necessarily
presupposed and implied in so loving the world that it
may become the unhappy occasion of losing our souls.
5. Make an appropriate application.” This discourse
was also written out in full and committed to memory,
and was delivered a second time at Buffalo, on the 5th
of August. On the roth of August he preached again
at Washington. The minutes of this sermon are as
follows :

“ Revelation xx. 11: And I saw a great white throne, etc.
INTRODUCTION, with remarks on the nature and solemnity of
judgment in general.

Meruop.—I. Describe the preparations made for judg-
ment. II. The appearance of the Judge. III. The persons
to be judged. IV. The manner in which they were judged.
V. The subject of trial.

The text thus divided :—(1.) “And I saw a great white
throne.” (2.) “And him who sat on it, from whose face the
earth and heaven fled away.” (3.) “And the Sea gave up
the dead that were in it, and Death and Hell delivered up the
dead that were in them, and I saw the dead, small and great,
stand before God.” (4.) “And the books were opened, and
another book was opened, which was the book of life.” (5.)
«And they were judged, every man according to his works.”

I. Particulars under first head.—1. The throne—how to
be understood. 2. The greatness of it. 3. Its whiteness—
emblem of purity and righteousness.

Il. Particulars under second head.—The Judge de-
scribed.

Ill. Particulars under third head.—What we understand
by small and great—the Sea, Death and Hell giving up
their dead.

IV. Particulars under fourth head.—1. The Book of
the law of Nature. 2. The Book of the law of Moses. 3.

320 MEMOIRS OF ALEXANDER CAMPBELL.

Tle Book of the law of the Gospel. 4. The Book of God’s
Remembrance. 5. The Book of Conscience. 6. The Book
of Life.

V. Particulars under fifth head.—The subject of trial ;
the works of man.

INFERENCES :— 1I. The necessity of being well acquainted
with the statute-book of Heaven, to know how the trial
will go with us.

2. The necessity of being well acquainted with our own

.oughts, words and actions.

3. A general application of the whole subject.

This discourse was also committed to memory, and
was delivered a second time at Buffalo on the 26th.
The subject of which it treats seems to have been a
favorite one with him, and he often dwelt upon it during
his subsequent public ministrations; hence, as it was
among the earliest, so it was among the latest on which
he spoke at the close of his protracted ministry.

On the second of September, he preached at the
cross-roads, from Genesis v. 22: ‘*And Enoch walked
with God.” Jntroduced by remarks on the life of
Enoch.

Metuop.—I. What changes must previously take place as
of indispensable necessity before the walk with God com-
mences. II. Explain the nature and evidences of the walk
with God. III. Draw some inferences.

I. Particulars under first head.—Man’s natural state
described—1. His understanding is darkened; 2. His judg
ment perverted; 3. His affections depraved; 4. His taste
vitiated by sin; so that his desires, his views, his character,
his pursuits, are quite opposite to what God requires and
loves.

The change that takes place is then described.

Il. Particulars under second head.—The walk with God
described. A number of Scriptures cited where the phrase 1s

DELIVERY OF SERMONS. 331

used. The walk with God consists in: (1.) The continual
exercise of repentance and faith in our Lord Jesus Christ;
(2.) In an habitual realizing regard to the presence of God;
(3-) In a daily dependence on his word, promises, providence
and grace; (4.) In a careful attendance upon all his ordi-
nances; (5.) In a conscientious obedience to all his com-
mandments, without regarding the praise or the censure of
men; (6.) In submission to his providential appointments,
and adorning his Gospel with a becoming conversation.

Ill. Zhe advantages derived —God—1. Supplies his
wants; 2. Interposes in his straits; 3. Meets him in his
ordinances—is his guide, companion and friend, and at last
receives him to abide with him for ever.

APPLICATION.—To commence this walk early and to main-
tain it closely.

This sermon was not committed to memory like the
preceding ones; and though he occasionally afterward
wrote out a sermon in full, he, from this time, aban-
doned the practice of committing them to memory,
depending upon a few notes of the general heads or
divisions of the subject. This is the common usage
with extemporaneous speakers, as it leaves the mind in
greater freedom, and imposes no restraints upon the
imagination and the fancy. It was the custom of the
eloquent Robert Hall, who used to say that he liked to
have such a general outline of his subject, ‘‘ as a chan-
nel for his thoughts to flow im.” But even this
assistance, Alexander Campbell, after some time, relin-
quished, relying altogether on his own recollections ot
the arrangement of his theme, upon which he had pre-
viously meditated, or upon the methodizing power of
his own mind at the time of delivery.

As many members of the Christian Association lived
near Buffalo Creek, it was, about this time, resolved to
erect a house of worship there. They accordingly

voL 1.—V

322 MEMOIRS OF ALEXANDER CAMPBELL.

selected a piece of ground on the farm of William Gil-
christ, in the valley of Brush Run, about two miles
above its junction with Buffalo Creek, as an eligible
site for the building which was to be framed. On the
farm immediately adjoining there was a saw-mill, and
the sons of the proprietor, David Bryant, one of whom,
Joseph, was a zealous member of the Association, at
once engaged in sawing out the necessary lumber.
Meantime, it was agreed to erect a temporary stand
near the ground chosen, and Alexander was requested
to deliver the first discourse, which he did, standing
beneath the shade of a spreading tree. The text he
chose for the occasion was, in view of subsequent
events, singularly appropriate and prophetic. It was
from Job viii. 7: “Though thy beginning was small,
thy latter end should greatly increase.” In his Intro-
duction he illustrated the maxim from the works of
nature, Providence and grace, showing how small the
seeds of things, and how apparently insignificant the
sources of mighty streams and the causes of the most
important revolutions. His ‘* Method” then was to treat,
first, of what is meant by the beginning; secondly, of
what is meant by the zzcrease; thirdly, to consider how
we ought to act that from small beginnings the end may
greatly tucrease. Under the first head, the ‘* begin-
ning” was understood and explained of temporal, spirit-
ual and church affairs; and under the second, the
s increase” was illustrated in the augmentation of the
same species, the spread of truth, etc. From the
whole, rules were deduced for direction as to how we
are to manage that, from small beginnings, the latter end
may greatly increase. This discourse was delivered
on September 16, 1810, and was often referred to in
subsequent years by those who had heard it when the

COMPOSITION OF SERMONS. 323

rapid spread of the principles of the reformation fur-
nished for the text a striking application.

On the following Lord’s day (September 23d), four
days previous to the college exhibition on which he
commented in the /teporter (as related in the last
chapter) under the pseudonym of Bonus Homo, he
spoke twice in Washington—the first sermon being from
Numbers xii. 10, and the second from Luke x. 41, 42.
And again, on the first day of the following week (30th
of September), he preached at Buffalo from Romans iii.
28. Of these discourses, according to custom, he pre-
served copious minutes, of which want of space here
forbids the insertion, enough having been already given
to show the careful training to which his mind was
subjected in the preparation of sermons during the early
period of his ministry. For the adoption of this strict
and careful method he was much indebted to the in-
structions and careful criticisms of his father, who had
been educated according to the strict rules of the Scotch
Seceder clergy, and who could never be satisfied with
a sermon unless it was composed and arranged accord-
ing to rule. The rules, indeed, were very proper,
being founded upon correct principles, both of logic
and of rhetoric, which were already familiar to Alex-
ander, and readily reduced to practice. It became,
accordingly, almost an invariable custom with the father
and the son, after having heard each other’s discourses,
to examine and test them upon their return home by
the established rules. It was always a special point
with Thomas Campbell to ascertain, first, whether or
vot the division of the subject had been such as to
exhaust it; and, secondly, whether or not the views or
doctrines delivered were truly those of the text, taken in
its proper connection with what preceded and what fol-

324 MEMOIRS OF ALEXANDER CAMPBELL.

lowed it. He would admit of no fanciful interpretations
or far-fetched applications, but desired constantly that
the discourse should be strictly confined within the
range of the ideas presented in the passage. In regard
to this point, he differed greatly from many of his fellow-
ministers among the Seceders and other parties, who
often wandered widely from the text, and made it rather
a motto for some speculation of their own, than a Scrip-
ture theme to be discussed and enforced.

About this time an event occurred which had con-
siderable influence in determining the progress of affairs.
It had become for some time evident to Thomas Camp-
bell that the reformatory movement of which, by unani-
mous consent, he still retained the entire direction, was
not extending itself as he had hoped. The arguments
and entreaties of the ‘‘ Declaration and Address” seemed
to have fallen upon dull ears. His overtures appeared to
meet with but little response, and no effort was known to
be making anywhere to form, as proposed, societies
auxiliary to the Christian Association. On the other
hand, the Association itself seemed to be insensibly
assuming a somewhat different character from the one
originally contemplated, and, under the regular minis-
trations of Alexander and himself, to be gradually
taking the position of a distinct religious body. This
was a matter which occasioned Thomas Campbell great
uneasiness ; though it was but a natural consequence of
the antagonism which existed, of necessity, between the
Society and all the religious parties, since its avowed
object was to put an end to partyism. The idea that
he should, after all, be the means of creating a new
party was most abhorrent to the mind of Thomas
Campbell; and as he began to realize more and more
the probability of such a result, he felt the more dis-

FEARS OF A NEW PARTY. 325

posed to adopt any measures consistent with his princi-
ples by which it could be avoided. It was while he
was contemplating the progress of affairs from this
point of view, that he was very earnestly solicited, both
by private members and by some of the ministers of
the Presbyterian Church, to form an ecclesiastical union
with them. This was urged upon him especially by
Rev. Mr. Anderson, then pastor of the congregation at
Upper Buffalo, who was warmly attached to Mr. Camp-
bell personally, and who expressed his confidence that
the Presbytery generally would willingly receive him
and the members of the Christian Association upon the
principles they advocated, as all of them professed their
belief in the doctrines of the Westminster Confession.
This, indeed, was true, with the exception that Thomas
Campbell objected to the chapter conferring power
upon the clergy; and that a few members doubted, and
others denied, the validity of infant baptism, though
they all seemed willing to make this a matter of for-
bearance. Influenced, accordingly, by these solicita-
tions, and a strong desire to avoid even the appearance
of forming a new party, Thomas Campbell finally con-
cluded to propose at least the matter to the Presbyterian
Synod which was soon to assemble at Washington.

His previous ill-treatment by the Secession Presby-
tery and Synod, and their refusal to tolerate the liberal
views he advocated, had not discouraged him. In the
exercise of that charity that ‘‘beareth all things,” and
‘‘ believeth all things,” he also ‘‘hoped all things,” trust-
ing that his former ministerial associates would yet see
their error; and, in the fullness of the convictions which
rested upon his own mind as to the all-sufficiency of
the Divine basis of union which he proposed, fondly
thinking that the educated and intelligent ministers of

28

326 MEMOIRS OF ALEXANDER CAMPBELL.

the Presbyterian Church might be induced to accept
his overture, and co-operate with him in a work so
desirable as that of uniting all in one common brother-
hood. It could, at least, he thought, do no harm to
propose the matter. As he had labored in the Old
World to bring about a union between two of the
branches of the Presbyterian Church, the Burghers
and Anti-Burghers, he felt that now, irom the higher
religious stand-point to which he had attained, it would
be a privilege to plead, before one of the high courts of
the ecclesiastical body which in America was the repre
sentative of the mother Kirk of Scotland, the cause of
a universal Christian union. In so doing, he would, at
all events, deliver his own soul; relieve himself from
responsibility, and prove whether the sympathy shown
him by his Presbyterian friends, really proceeded from
their appreciation of the justness of his cause, or merely
from their sectarian hostility and rivalry in relation to
the Seceders. It should be stated here, however, that
Alexander, who held somewhat different views from
those of his father in regard to the spirit of Presby-
terianism, neither approved the measure nor antici-
pated any favorable results; but, under existing circum-
stances, he did not think it proper to make any direct
opposition to his father’s wishes.

It was on the second day of October that the Synod
met at Washington, and the Rev. Samuel Ralston,
who had been Moderator at the previous meeting,
opened the session with a sermon. The Synod was
termed the ‘‘Synod of Pittsburg,” and was composed
of the Presbyteries of Erie, Hartford, Lancaster, Red-
stone, Ohio, etc.* The following account of the pro-

* The representatives of the Redstone Presbytery were—Dr. James Power,
Samuel Porter, Jacob Jennings, William Speare, William Swan, F. Laird,

SYNOD OF PITTSBURG. 327

ceedings in the case is taken from the published min-
utes in the records of the Synod, as approved by the
General Assembly, Eliphalet Nott being Moderator,
May 21, 1811. On the third day of the meeting,
October 4, 1810, afternoon session, the following entry
appears :

“ Synod met pursuant to adjournment. Mr. Thomas Camp-
bell, formerly a minister of the Associate Synod, now repre-
senting himself as in some relation to a Society called the
‘Christian Association of Washington,’ applied to the Synod
to be taken into Christian and ministerial communion.

“ After hearing Mr. Campbell at length, and his answers
to various questions proposed to him, the Synod unanimously
resolved, that however specious the plan of the Christian
Association and however seducing its professions, as experi-
ence of the effects of similar projects in other parts has
evinced their baleful tendency and destructive operations on
the whole interests of religion by promoting divisions instead
of union, by degrading the ministerial character, by providing
free admission to any errors in doctrine, and to any corrup-
tions in discipline, whilst a nominal approbation of the
Scriptures as the only standard of truth may be professed,
the Synod are constrained to disapprove the plan and its
native effects.

‘* And further, for the above and many other important
reasons, it was resolved, that Mr. Campbell’s request to be
received into ministerial and Christian communion cannot
be granted.

* Mr. Campbell requested to have a copy of the Synod’s
decision in his case. The Synod agreed to grant his request.
and the clerk was ordered to furnish him with a copy. * *

James Adams, William Wiley, James Grahame, J. Guthrie and Thomas
Hunt. From the Presbytery of Ohio were present—Rev. John McMillan,
James Duniap, Joseph Patterson, James Hughs, Thomas Marquis, Boyd
Mercer, Samuel Ralston, William Wood, John Anderson, Andrew Given
Matthew Brown, Joseph Anderson. George Scott, etc.

328 MEMOIRS OF ALEXANDER CAMPBELL.

“ Session of Friday, October 5, at 3 o'clock P. M. Synod
met agreeably to adjournment, etc.

“Mr. Thomas Campbell appeared in Synod and asked an
explanation of what those ‘ important reasons’ are, mentioned
in a former minute respecting him, for which the Synod cam-
not receive him into Christian and ministerial communion.
On motion, resolved that Mr. Campbell shall be furnished
with an answer to his request before the rising of the Synod.
The Synod agreed to return the following answer to Mı.
Campbell’s inquiry, viz.: It was not for any immorality in
practice, but, in addition to the reasons before assigned, for
expressing his belief that there are some opinions taught in
our Confession of Faith which are not founded in the Bible,
and avoiding to designate them; for declaring that the ad-
ministration of baptism to infants is not authorized by scrip-
tural precept or example, and is a matter of indifference, yet
administering that ordinance while holding such an opinion ;
for encouraging or countenancing his son to preach the
gospel without any regular authority; for opposing creeds
and confessions as injurious to the interests of religion; and,
also, because it is not consistent with the regulations of the
Presbyterian Church that Synod should form a connection
with any ministers, churches or associations; that the Synod
deemed it improper to grant his request.

«On reading the above to Mr. Campbell, he denied having
said that infant baptism was a matter of indifference, and
declared that he admitted many truths drawn by fair induc-
tion from the Word of God; acknowledged that he opposed
creeds and confessions when they contained anything not
expressly contained in the Bible; that he believes there are
some things in our Confession of Faith not expressly revealed
in the Bible. He also declared that he felt himself quite
relieved from the apprehension which he at first had with
respect to his moral character.”

There are several points in regard to this sosaewhat
curious affair that deserve notice. Thomas Camphel]

UNION ON CHRISTIAN PRINCIPLES. 329

appears to have made the application as, impliedly at
least, the representative of the Christian Association,
and it seems to have been so understood by the Synod,
from what is said in their reply, that ‘‘it is not consis-
tent with the regulations of the Presbyterian Church
that Synod should make a connection with any minis-
ters, churches, or associations.” It appears also that
Mr. Campbell laid before the Synod a full and candid
statement of the plan and purposes of the Society, as
these, in their reply, constitute the principal ground of
objection; and that there was no indication given of 1
disposition, on the part of the Society, to abandon these
purposes, the proposition being in effect that the Pres-
byterian body would afford shelter and give its coun-
tenance and support to the proposed reformation. In
his address before the Synod, Mr. Campbell was care-
ful to define clearly the position which the Society
occupied, and to state that it was not a Church, but
simply a society organized for the promotion of Chris-
tian unity. He humbly and earnestly proposed to the
Synod to be obedient to it in all things that the gospel
and law of Christ inculcated, only desiring to be per-
mitted to advocate that sacred unity which Christ and
his apostles expressly enjoined ; or, in other words, that
the Synod would consent to ‘‘Christian union upon
Christian principles.” It was not, then, an offer on the
part of Thomas Campbell or those connected with him,
to unite with the Synod on Presbyterian principles. It
was not an offer to join the Presbyterian party as such.
Had they been willing to do this, and to become Pres-
dyterians in a denominational sense, they would have
been most gladly welcomed. But the Society had no
idea of thus losing its identity or relinquishing its
aims. On the contrary, it desired to continue its labors
28

330 MEMOIRS OF ALEXANDER CAMPBELL.

under the auspices of the Presbyterian Church, with
which its members proposed to have, in the mean time,
ministerial and Christian communion.

This seemed to them desirable on several accounts.
For, as the Society was not a Church, having distinctly
disavowed this character in the ‘‘ Declaration and Ad-
dress,” most of its members, in attendance on the public
ministrations of Thomas Campbell and his son Alex-
ander, were deprived of various privileges which be-
longed to the church relation. Thomas Campbell him-
self belonged to no sect, having left the Seceders,
though in doing so, he by no means considered himself
as renouncing his ministerial character or rights. Most
of those who had been in connection with the parties
around, felt that this connection was virtually dissolved
by their long absence from their places in the congrega-
tions; and there were some members of the Society
who had never been united religiously with any party.
It was hence evident that the Society must obtain ad-
mission into some regularly organized religious body,
or be itself compelled to change its attitude and resolve
itself into an independent Church—an alternative which
Thomas Campbell particularly desired to avoid. It
was this very dread of the ultimate formation of a new
religious body, that caused him to overlook the absurd
ity of expecting that any sect would receive him and
the Society he represented, on the terms proposed. For
a party to have admitted into its bosom those who were
avowedly bent on the destruction of partyism, would of
course have been perfectly suicidal. It would have
been only to repeat in another form, and with a full
knowledge of the object in view, the story of the
wooden horse of Troy, and to have the gates of its
well-walled ecclesiastical city thrown open to its ene-

SECTARIAN PRKETEXTS. 331

mies. It cannot reasonably be denied, therefore, that
the Presbyterian Synod, in rejecting the application,
manifested very much of the wisdom of the serpent.

From the Christian stand-point, however, its course
displayed a marvelous lack, not only of the qualities of
the dove, but of the wisdom that cometh from on high.
In reality, the application of Thomas Campbell was a
high compliment to the supposed liberality and the
assumed purposes of the Presbyterian organization, and
the candid and kind manner in which the proposition
was made, as well as the excellent character of the
applicant, ought to have secured, in the reply at least,
some few words of courteous recognition. But the
terms of the reply, in the first instance, were curt,
harsh, and in one place so ambiguous that Mr. Camp-
bell was compelled, from a sense of duty to himself, to
appear again before the Synod, to ask for an explana-
tion of the phrase ‘‘many other important reasons,” by
which the Synod attempted to justify its action—an
expression so indefinite as obviously to allow, if not to
invite, the very worst construction. And in their ex-
planation, the Rev. Synod, in searching for these ‘‘im-
portant reasons,” finds one of them in the frivolous
pretext that Alexander had been allowed to exercise his
gift of public speaking, as it says, ‘‘ without any regular
authority,” or before ordination—a liberty taken by both
Knox and Calvin, and one often accorded tc theological
students. It condescends, also, in other alleged reasons,
to misrepresent Mr. Campbell’s views, and to give its
sanction and authority to unfounded rumors, as if they
had been admitted matters of fact. In all this, how-
ever, it was sectarianism that spoke, in the exercise of
that self-sufficient, narrow and despotic spirit which
seems inherent in all legislative religious bodies.

332 MEMOIRS OF ALEXANDER CAMPBELL.

On the other hand, on the principles professed by the
Synod, it does not appear how they could legitimately
reject the application. The Confession of Faith of the
Synod declared the Bible to be the only rule of faith
and practice, and yet when a respectable body of re-
ligious persons apply for admission, they are ruled out,
because they will have no other rule than the Bible!
They are rejected for adhering to the ‘‘only rule”
admitted to be infallible, and for presuming to doubt
the infallibility of the Westminster Confession !—Re-
jected, not for any violation of the “only rule,” but
because they cannot admit that a human creed or con-
fession is in reality the ‘‘only rule!” How completely
this verified the remark made by Mr. Campbell in his
«Declaration and Address,” ‘That a book adopted by
any party as its standard’for all matters of doctrine,
worship, discipline and government, must be considered
as the Bible of that party!” And how evident it is that,
in the sectarian world, there are just as many different
Bibles as there are different and authoritative explana-
tions of the Bible, called creeds and confessions! In
the case of Thomas Campbell it was the ‘‘ Confession,”
and not the Bible, that was made the standard by which
one of the best of men was denied religious fellowship.
No principles, however true; no individual, however
pious, could be admitted. if the safety of the party
would be thereby endangered. The sect, with all its
machinery, must, at all hazards, be preserved. It
could permit no change, it could endure no reformation,
but must remain a sect to the end of time!

Before closing this notice of the proceedings of the
Synod, it may be well to remark that, as the article of
Bonus Homo, exposing the improprieties which had
been permitted at the commencement of Washington

CONFIDENCE IN TRUTH. 333

College, appeared in the Æeporter on the very day of
the assembling of the Synod, it might be supposed that
the action of the Synod was, in part, due to feelings of
irritation. If, however, such feelings could be at all
supposed to influence so respectable a body of divines,
it does not appear that the authorship of Bonus Homo
was, at that time, sufficiently known to give such a
direction to them as to occasion the rejection of Mr.
Campbell’s application. It is true, that in reversing
what was the Divine rule under the Jewish institution,
of visiting the iniquities of the fathers upon the chil-
dren, the Synod made Alexander’s preaching, for the
three months previous, one of their * important reasons”
for rejecting his father’s application, and in so doing
might appear to have some special reason for mention-
ing and singling out the youth as a particular mark
for censure. Still, as its action admits of satisfactory
explanation upon the well-known principles that govern
religious parties, it is not necessary to suppose the exist-
ence of influences merely temporary and personal.

As for Thomas Campbell, he had now gained addi-
tional insight into the mysteries of sectarianism, and
could better appreciate the sagacity with which his son
had anticipated the results of his application. Finding
that all his overtures for Christian union were rejected,
and all his efforts to induce the religious parties to
accept the Bible as the only basis of union had proved
abortive, he now felt himself like a waif dropped upon
the surface of religious society, unsought and unclaimed.
He did not, however, on this account, lose for a mo-
ment his equanimity or his confidence in the principles
which he advocated; and, as according to the ancient
law, all unclaimed waifs belonged to the zng, he felt
that he truly belonged to the King of kings, and that,

334 MEMOIRS OF ALEXANDER CAMPBELL.

however his principles or his efforts might be disre-
garded by men, his labors were in perfect harmony
with the revealed will of that glorious Being whom he
delighted to serve, and that they ceuld not fail to be,
therefore, acceptable in His sight. He cherished no
unkind feelings in relation to the action of the Synod 1n
his case, and did not think it expedient to take any
public notice of the allegations in the Synod’s reply.
He was so much opposed to religious controversy, and
so much in hope that his plea for Christian union would
be accepted by the religious parties without debate,
that he had, in the ‘‘ Declaration and Address,” entirely
precluded himself and the Association from engaying
in any oral discussion upon the subject, merely propos-
ing to answer, in writing, any respectful written com-
munications. :

There was one member, however, of the Society
who had joined it after the adoption of the ** Declara-
tion and Address,” who took a different view both of
the propriety and the necessity of religious controversy,
and who was not disposed to allow the aspersions and
misrepresentations of the Synod of Pittsburg to pass
without a suitable exposure. Alexander Campbell,
though but a youth, and as yet a novice in the field of
polemics, was not of a spirit tamely to submit to the
proceedings of the Synod in relation to his father and
the Christian Association, and he resolved to avail
himself of the first favorable opportunity to review them
publicly. He felt that this duty rested upon. him, his
father being inhibited by his published Declaration,
and no other member of the Society seeming disposed
to take upon him this office. Thus the youthful cham-
pion was left to meet, by himself, the formidable array
of reverend clergymen and doctors of divinity that

DEFENCE OF 2ng SOCIETY. 335

composed the Synod of Pittsburg, as the son of Manoah
was left by the Israelites to encounter alone the hosts
of the Philistines.

As the semi-annual meeting of the Christian Associa-
tion happened to be near at hand, he concluded to avail
himself of it, as affording the most suitable public
opportunity for his purpose. In this the Association
acquiesced, as the course of the Synod had given rise
to various misapprehensions, and it was deemed desir-
able to bring the nature and objects of the Society more
prominently before the people. The following adver-
tisement was accordingly inserted in the Aeporter on
the 22d and 29th of October, 1810, a few days after the
meeting of the Synod:

‘The Christian Association of Washington holds its semi-
annual meeting at Washington on Thursday, the first of No
vember next, at 11 o’clock. There will be delivered upon
that occasion by Alexander Campbell, V.D.S.,* an appro-
priate discourse illustrative of the principles and design of
the Association, and for the purpose of obviating certain
mistakes and objections which ignorance or willful opposition
has attached to the humble and well-meant attempts of the
Society to promote a thorough scriptural reformation, as
testified in their address to the friends and lovers of peace
and truth throughout all the Churches.” * * * œ

At the time appointed, Alexander addressed a large
assemblage from Isaiah lvii. 14, and lxii. ro. As this

# In renouncing the title “Reverend” as an improper designation for a
preacher, it being applied in Scripture to the name of the Divine Being,
Thomas Campbell continued for some time to annex occasionally to his name
the initials V. D. M., representing the words Verbi Divini Minister, or
“Minister of the Word of God,” as indicating the position to which, in
Divine Providence, he felt himself called. In the advertisement above,
Alexander, either to attract a little more attention, or as an offset to the D.D.’s
of the reverend Synod, chose to indicate his office by the initials of the
words Verbi Divini Servus, “ Servant of the Word of God.”

$30 MEMOIRS OF ALEXANDER CAMPBELL.

discourse reveals the views which he at this time held
in relation to some important points, as well as the
objects then proposed, an abstract of it is here given.
He introduced his subject thus:

“As the benighted traveler at midnight’s dreary hour is
consoled with the hope of day’s return; as the husbandman,
when frigid winter’s icy hands congeal the plains, is cheered
by the hope of spring; as the septennial captive rejoices in
the expectation of the hour of freedom, so the Bible-illumined
Christian, in the dismal season of Zion’s tribulation, exults in
the firm persuasion that the promise of her deliverance will
be fulfilled, and that the happy hour will speedily arrive when
God will favor her, make her ‘a praise in the midst of the
earth,’ and shall cause her ‘righteousness to go forth as
brightness, and her salvation as a lamp that burneth.’ Aided
by the light of Divine revelation, and encouraged by the
faithfulness of God, we are enabled to expect, and with joy
anticipate. a happy season, when the ‘ heathen’ shall be given
to King Jesus ‘for his inheritance,’ and ‘the uttermost parts
of the earth for his possession ;? when ‘ the Gentiles shall see
Zion’s righteousness, and all kings her glory.’ Even in this
misty day, when the love of many waxeth cold; when vile
corruptions have stained the professed Church of God; when
animosities and angry controversy, discord and division have
tarnished the sacred name of Christian; when the eccle-
siastical hireling lifts up his voice in the sanctuary, saying,
‘What will you give me? when many shepherds have fleeced
their flocks and then scattered them on the mountains,—even
in this portentous day, we are warranted to expect that the
Lord will soon revive his work, and are encouraged, by the
kind prophecy of God, to hope that the day, is not far hence
when the stumbling-block shall be removed out of the way
of the people ; when the Canaanite shall not be found within
Jerusalem’s hallowed walls; when buyers and sellers shall

be scourged out of the temple, and when angry discord shall
no more alienate the sons of God.”

CHURCH REFORMATION. 339

Continuing his introductory remarks, he spoke, first,
of the gracious design of prophecy, and its influence
upon the mind; secondly, of the design of the predic-
tion under consideration; and, thirdly, of the things to
which these predictions chiefly referred. In the fourth
place, he showed that the state of the Jews and the
providence of God toward them corresponded remark-
ably with the present state of the Church and the provi-
dence of God toward it; that, in both cases, there
was to be a great revival—that the same prophecy
which announced the glorious end, declared also that
previously there should be fit persons raised up to main-
tain the Lord’s cause—the cause of Zion. ‘‘I have set
watchmen upon thy walls, O Jerusalem, which shall
never hold their peace, day nor night.” Isaiah lxii. 6.
« Ye that make mention of the Lord, keep not silence,
and give him no rest till he establish and till he make
Jerusalem a praise in the earth.” In this connection,
after showing how much had been done since the
French Revolution to arouse the people to a true sense
of civil and religious liberty, and to spread the Gospel
over the world, he continues as follows:

“ But time forbids us to enumerate the many noble exertions
that have been made, and are at this day making, for the con-
version of the heathen. Rapid progress is making in the trans-
lation of the Scriptures into every language under heaven, so that
they shall soon be read in every language and in every tongue.
In the mean time, the work is in its infancy. It is well, how-
ever, that it is begun, be it within or without the Church.
Reformation is also begun within the Church, and the labors
of those who have been engaged in this work have not been
in vain. Many within these last sixteen years, both by writ-
ing and preaching, have been engaged in the arduous work ;
many are crying day and night, and are determined to ‘ give

voy. 1.—W 29

338 MEMOIRS OF ALEXANDER CAMPBELL.

God no rest till he make Zion a praise in the midst of the
earth.’ Not long since, an humble attempt has been made
here, where, indeed, the enemy, the demon of divisions and
delusions, raging and tearing like an impetuous flood, seemed
to carry all before it. Even here has the Lord’s banner beer
displayed in behalf of truth, in an humble and unanswerable
expostulation upon the evils of division, accompanied by au
irrefutable detection of their evil causes, and an overture fot
union in truth amongst all the friends and lovers of truth
throughout the churches. (See Address, p. 19.) The recep-
tion this attempt has experienced has evinced its origin. It
has met the approbation of no party as such. Had it fared
otherwise, it would have evinced itself not catholic, original
and pure, for no party can, with any show of decency, pre-
tend to these properties and yet refuse to be measured by the
pure, original and catholic standard of the Holy Scriptures.
They will only submit to be tried by their own standards ;
that is, in other words, by their own opinions, as if the word
had no certain, fixed or express meaning of its own, but just
what they are pleased to give it.”

After dwelling on these and several other introductory
points, he went on to discuss the subject, first “ considering the
duties inculcated in the figures presented in the text; sec
ondly, showing that the performance of these duties had beer
attempted under the auspices of the ‘Christian Association ;
and, in the third place, endeavoring to obviate some feignec

nd plausible objections that ignorance or willful oppositior
ad made.” He then makes a proper division of the text, anc
goes on to elucidate the different heads.

1. ‘*Go through, go through the gates,” is shown ‘to be
spoken in reference to the situation of the persons addressed,
who were in the midst of Babylon. It is necessary that they
should remove hence ere they could come to Zion. Hence
separation from Babylon is the first duty inculcated in the
natural order of the text. Refer to 2 Cor. vi. 17; Rev. xviii.”
4- He then showed “ what was meant by Babylon in the New
Testament sense and the indispensable necessity of removing

THE WAY OF HOLINESS. 339

from it, 1. For our own sakes, in compliance with God's
commands; and, 2. For the sake of others, in the work of
reformation.”

2. Under the second division, “ Prepare the way, * * *
take up the stumbling-block out of the way of my people,

* = * cast up the highway, gather out the stones,” he
went on to observe that “ various figures are employed to
illustrate the preparation of the way here intended, and that
various things have always been necessary in preparing the
way for a general, permanent reformation. Previous to the
establishment of the Christian religion, a messenger was sent
to say, Prepare ye the way of the Lord, make straight in the
desert a highway for our God; every valley shall be exalted,
and every mountain shall be made low, and the crooked shall
be made straight, and the rough places smooth.”

3. He then applied the expressions ‘‘ cast up the highway,”
etc., as now ‘‘ equivalent to ‘disencumber the Scriptures from
the traditions of men, and exhibit them in a simple and per-
spicuous manner,’ as they are the only authorized highway
from Babylon to Zion, or from this world to heaven. Of it
Isaiah (xxxv. 8, 9) says, ‘And a highway shall be there,
and a way, and it shall be called the way of holiness; the
unclean shall not pass over it, but it skall be for those: the
wayfaring men, though fools, shall not err therezz. No lion
shall be there, nor any ravenous beast shall go up thereon, it
shall not be found there; but the redeemed shal} walk f¢here.
And the ransomed of the Lord shall return, and come to
Zion with songs and everlasting joy upon their heads.’

‘‘ There have been other ways found out by men, but none
of them were broad enough to hold every traveler to Zion.
They were by-roads appropriated to their owners, but not
like the king’s high-road, that suffered every man who was a
lawful, well-behaved subject to pass unmolested.”

4. He then shows that “the persons who should be instru-
mental in making this reformation are commanded to repai1
this established road and direct the people to it; to stand and
cry (Jer. vi. 16): ‘Thus saith the Lord, stand ye in the ways

340 MEMOIRS OF ALEXANDER CAMPBELL.

and see and ask for the old paths, where is the goud way,
and walk therein and ye shall find rest for your souls.’ It is
only by walking in this way that rest can be obtained; and
what is this way? Do not the Scriptures of truth furnish the
only established law or way for Christians, whether in an
individual or church capacity, to walk to heaven in? To the
law and to the testimony. Psalm cxix. 105: ‘ Thy word is a
lamp unto my feet and a light unto my path.’ It is sufficient
for every purpose and for every work. 2 Tim. iii. 16517
‘All Scripture is given by inspiration of God, and is profit-
able for doctrine, for reproof, for correction, for instruction in
righteousness; that the man of God may be perfect, tho-
roughly furnished unto all good works.’ It is also said, Psalm
xixie7, 0,92. Dhedaw of the Lord is perfect, converting the
soul; the testimony of the Lord is sure, making wise the
simple. The statutes of the Lord are right, rejoicing the
heart; the commandment of the Lord is pure, enlightening
the eyes; the fear of the Lord is clean, enduring for ever ;
the judgments of the Lord are true and righteous altogether.’
In harmony with these teachings, the apostle commands
Christians and the preachers of the gospel to hold fast the
‘form of sound words, which,’ says he, ‘ye have heard of
me.’ The sects have all, in a good degree at least. held fast
the substance, but none of them the form, and yet Paul com-
mands Timothy to hold fast the form, and also ‘to commit
those things to faithful men, who should be able to teach
others also; and he declares that ‘if any man teach other-
wise and consent not to wholesome words, even the words of
our Lord Jesus Christ, and to the doctrine which is according
to godliness, he is proud, knowing nothing,’ etc. All the
sects have been strenuously contending for their own con-
fessions, but none of them for the faith once delivered to the
saints in the form in which it was delivered.

“5. The next figure of expression made use of for instruct-
ing us in the necessary preparation of the way is, ‘take up
the stumbling-block from the way of my people.’ This
stumbling-block and the stones that were to be gathered out

OBSTACLES TO UNITY. 341

of the way are understood to denote whatever causes God's
people to stumble on their way Zionward ; whatever prevents
them from conforming to the Word of God in all things ;
whatever prevents them from enjoying all the privileges of
the dispensation under which we live. These hinderances are
then shown to be human opinions and inventions of men,
and the way in which they thus hinder is explained.”

In explaining the figure, “ lift up a standard for the people,”
it is shown, “1. That the standard is the testimony of Jesus
Christ, which is the spirit of prophecy. 2. That other testi-
monies have in vain been lifted up for this purpose. That
standards had been lifted up which narrowed the gates of
Zion, so that only a few of a certain height and breadth
could have admission, and there were none of them but
would reject those whom God has not rejected, and deny
admission to those whom God had admitted. All are defec-
tive. The apostle Paul, the angel Gabriel in human form,
could not be admitted on the principles of these standards.
The standard, as infallible, is made to open admission into
the door of the Church as well as into the gates of heaven.”

Under the second general head, he endeavored to show
“that their Society had attempted to perform the duties re-
ferred to, 1. By endeavoring to remove the stumbling-block
of making the private opinions of men a term of communion.
2. By gathering out of the way the stumbling-stones of
human invention. 3. By pointing to the good old way, and
maintaining that it is perfect, infallible, and sufficient. 4. By
lifting up as our standard and maintaining that the New Tes-
tament is as perfect a constitution for the worship, discipline
and government of the New Testament Church, and as per-
fect a rule for the particular duties of its members, as the Old
Testament was for its members. We have decided, there-
fore, to lift it up as a standard for the Church, to open the
gates of admission into the Church as wide as the gates of
heaven.”

He now, under the third head, goes on to obviate objec-
tions; the first one of these noticed is, ‘‘ that the principle

29 *

342 MEMOIRS OF ALEXANDER CAMPBELL.

and plan adopted have a tendency to increase divisions, and
to terminate in a new party.” This objection he obviates,
“1, By reference to the express declarations, in the appendix
lo the Address, on this particular point. 2. By noticing the
eflects of the labors of the Prince of Peace, and showing that
as it was in his case, so it is in ours. If our overture offend
any of the brethren, the blame cannot be attached to us. 3. By
referring to the proceedings of the Society heretofore, as bear-
ing testimony to the sincerity of its professions, as all con-
cerned well knew. He then further proceeds to show that
if the various parties refuse to give up their anti-Christian
practices. usurpations and administrations, separation from
them becomes indispensably necessary. ‘It is in their power,’
he says, ‘ to verify their own predictions by forcing us into a
party. But even then we do not become a zew party, but
only in the same sense that the primitive Christians became a
new party—a sect everywhere spoken against.’ He insists
that they could be regarded as a party only on the ground
that taking the New Testament for their constitution, or
making it the only rule, or opening the door of communion
as wide as the gate of heaven, could be regarded as party
principles; that the primitive Church was precisely such a
party, and that if such a party does not now exist, we should
be happy to be such a party—such as would receive the
whole household of faith upon original, catholic and pure
principles. If, however, he adds, our brethren still persist to
criminally impeach us with partyism and schism, we must
impute it to their willful opposition.’

“ The second objection is, that z¢ ¿ends to degrade the min-
tstertal character. This, like the former, is an impeachment
thrown in the very face of express declarations. See Address,
resolution fifth, which says, * That this Society, formed for
the sole purpose of promoting simple, evangelical Christianity,
shall, to the utmost of its power, countenance and support
such ministers, and such only, as exhibit a manifest conformity
to the original standard in conversation and doctrine, in zeal
and diligence; only such as reduce to practice that simple

OBFECTIONS CONSIDERED. 343

original form of Christianity expressly exhibited upon the
sacred page, without attempting to inculcate anything of
human authority, of private opinion or inventions of men, as
having any place in the constitution, faith or worship of the
Christian Church, or anything as matter of Christian faith or
duty, fo. which there cannot be expressly produced a Thus
saith the Lord, either in express terms or by approved prece-
dent.’ Does such a proposal as this, tend to degrade the
ministerial character? If so, we know not how to exalt the
ministerial character. What! Will the acknowledgment of
only such ministers as are scripturally qualified degrade the
ministerial character? What! Will the admission of such
doctrines only as are expressly revealed open a door to errors
and corruptions? Then surely the blame must lie on the
Scriptures and not on us. That our principles would reduce
hirelings, drones, idle shepherds, dumb dogs, blind guides
and unfaithful watchmen to contempt, we allow.

“It is also true, that if nothing be admitted but what is
expressly found in the Bible, many things that are deemed
precious and important must be excluded. But none will
dare to say that what is expressly revealed will be error.
Therefore, unless our accusers produce relevant proof to
condemn our conduct as inconsistent with our principles, we
must consider them ignorant of these principles and malicious.
But such proof we humbly presume they cannot exhibit, and
we are determined, through grace, they never shall.

“ The third objection is, that our plan tends to open a door
to corruption in discipline. This charge is confidently
exhibited in opposition to our own declaration, Prop. 7,
8,12. The sum of all of which is, that as there is but one
class which, according to the Word, can be called Chris-
tians, so none else ought to be received or retained in the
Church’s communion; but, if we have mistaken their char-
acter, we would be obliged to our brethren to correct our
mistake, and if not, we should humbly presume that the real
intention of discipline would be secured. Or do they object
that we condemn or acquit by the express letter of the law?

344 MEMOIRS OF ALEXANDER CAMPBELL.

We leave them to the law, or rather to the Author of it, and
remind them that the controversy is not with us, but with the
law, and that whosoever judgeth the law is not a doer of the
law, but a judge.

“ The fourth objection is, that we make a nominal appro-
bation of the Bible a satisfactory test of truth, and that all
the before-mentioned evils are attributable to this laxity of
discipline. Who told them these were our intentions? Surely,
we have declared the very contrary. See appendix to ‘ De-
claration and Address.’ Why, then, do our brethren impute
such things to us in the open face of our express decla-
ration to the very contrary, as they have evidently done
in every item of their false impeachments? Is such conduct
consistent with truth, justice or charity? Yet all these things
have the Synod of Pittsburg laid to our charge. In so doing
they must have judged our hearts, our secret intentions, and
not our public profession nor our practice; for as to these
we defy them and all men to make good a single objection.

« Having briefly answered these, we proceed to answer a
few other popular objections, or rather popular clamors,
excited against us by designing men, such as the following :

“V. That your principles exclude infant baptism.

“a1. We dare not inculcate infant baptism in the name of
the Lord as indispensably incumbent upon Christians, be-
cause the Lord has nowhere expressly enjoined it. If any-
thing can be produced on this head, we should be glad to see
it. Until this be done, we think it highly anti-scriptural to
make it a term of communion, for to do this is to make it a
term of salvation. It is as much as to say, ‘ Except you bap-
tize your children you cannot be saved !’

«2. They virtually say when they make it a term of com-
munion, ‘ You are excluded from the Church below, conse-
quently from the Church above? They have no revealed
right to heaven above, so that unless our brethren can show
us that, though excluded from the Church below, they stili
have a right to expect admission into heaven, we must con-
clude they make it a term of salvation, as much at least as

OBJECTIONS CONSIDENED. 345

the Judaizing teachers did their beloved circumcision, in the
room of which our brethren say baptism is come. While
we oppose the procedure as the apostle did circumcision, we
are as far from condemning the practice in existing circum-
stances, when not held in this important point of view, as the
apostle was, in his own time, from condemning the procedure
of the Jewish brethren in regard to circumcision, and would
comply with the conscientious scruples of our brethren as far
as the Apostle Paul did when he circumcised Timotheus with
his own hand.

“3. While we declare that neither padobaptism nor anti-
pedobaptism availeth anything, we would consider ourselves
as unjustly impeached by the objection under consideration
as the apostle considered himseif (Acts xxi. 21) in regard to
Jewish observances, and with him would be at some pains to
convince our brethren that ‘those things whereof they were
informed were nothing.’

“4. Upon the whole, we conclude that it should be a
matter of forbearance, as it is evident circumcision was in the
primitive Church, by no means considering it a matter of
indifference. It can never be a light thing to mistake the
will of God. We look at baptism now in nearly the same
point of view in which the primitive Church looked at cir-
cumcision, and consider the cases, if not altogether yet nearly
parallel ; so far so, that we must either forbear or otherwise re-
ject a great number of God’s dear children without his special
warrant, if not in express violation of his Divine commands:
‘Him that is weak in the faith receive ye.’ ‘ Receive ye one
another as Christ has also received us to the glory of God.’

“VI. Jt is objected that our plan tends to establish inde-
pendent church government.

“rt. We believe that the Church of Christ is completely
independent beneath the government of her glorious Head,
expressly declared in the rules and ordinances of his own
appointment.

“2. And that the rulers ordained of him are elders and.
deacons.

346 MEMOIRS OF ALEXANDER CAMPBELL.

“3. Each church had a government within itself, to which
it was subject, yet the churches were not so independent of each
other but that they stood in a brotherly relation to each other.

“4. But until our brethren can show us that the churches
at Corinth and Antioch and Pisidia were governed by their
rulers čz conjunction with one another, we must say that
such government is not founded in the Scriptures; and still
further, till they can show that they managed their affairs by
vote, etc., in superzor and inferior courts, we consider such
conduct as a gross intrusion on the rights of conscience and
the liberties of Christians. We are, therefore, scr7ptural
Presbyterians.

“VII. Jt is again objected that it opens a door for lay
preaching.

tī. See resolution 12. ‘Our ministers should be duly and
scripturally qualified? Does this imply that we are advo-
cates for lay preaching? Are day preachers the only persons
‘duly and scripturally qualified? If they be, let us have a
number of them.

“2. But what do we understand by lay preachers? It seems
that if lay preachers be ‘ scripturally qualified” our brethren
would not like them.

“3. The clergy are the opposite to the /azty. Both these
terms are used in Scripture to denote God’s people. Trace
them to their origin and we find no difference.” We would
be obliged to some person of exquisite keenness of distinc-
tion to point out and define the difference between /azca/ and
clerical preachers.”

In addition to the above objections, he noticed, in

* Aaoç (laos) signifies people, and is constantly applied to God’s people.
KApos (kleros) signifies /o/, inheritance, and is applied to the tribe of Levi in
the Old Testament. In the New, it is used of the antitype, the people of
God, as in 1 Pet. v. 3, “not as lords over God’s heritage,” clergy or kleros, so
that the term is here applied to the whole brotherhood, and there is not, in
Scripture, the slightest ground for the distinction between clergy and laity.
On the contrary, all the disciples collectively are denominated a “royal
priesthood,” a “peculiar people,” r Pet. ii. 9; and in Rev. v. 1D; are said to
be made “kings and priests to God.”—R.

PRESBYTERIANISM AGGRESSIVE. 347

concluding, one or two others, as, ‘+ that the principles of
the Association would exclude females from the Lord’s
table,” and would ‘‘ abrogate the Sabbath,” on which it
is unnecessary now to dwell.

Such was the substance of Alexander Campbell’s
reply to the allegations of the Synod of Pittsburg,
which seems to have paid no attention to the published
declaration of the views and purposes of the ‘Chris-
tian Association,” but to have gone out of its way to
characterize these according to its own religious pre-
judices. Its answer to Thomas Campbell’s application
would have been dignified and proper, if it had simply
confined itself to one of the reasons given, viz.: that
‘*it is not consistent with the regulations of the Presby-
terian Church that Synod should make a connection
with any ministers, churches or associations.” And it
would have been still more becoming, if, after courte-
ously admitting the candor and good intentions of Mr.
Campbell, it had declined acceding to his request on
the true and simple ground that it had neither the
power nor the inclination to effect the proposed changes
in the attitude and polity of the Presbyterian Church.
But in characterizing Mr. Campbell’s plan to promote
Christian union as ‘‘specious” and ‘‘seducing,” and
classing it indefinitely with ‘‘similar projects,” which
were of ‘‘baleful tendency,” leading to ‘destructive
operations,” ‘‘errors in doctrine,” ‘‘corruptions in dis-
cipline,” etc., the Synod became ‘at once aggressive,
and initiated a controversy, which, in various forms,
was maintained for half a century, to the great detri-
ment of the interests of the Presbyterian party. The
Synod little thought, at the time, that the youth who so
readily took up the gauntlet it had proudly thrown
down, would, in subsequent years. overthrow the ablest

348 MEMOIRS OF ALEXANDER CAMPBELL.

champions of their denomination in public discussions,
and do more to sap the foundations and check the
progress of Presbyterianism in the United States than
all other causes combined.

As to the views entertained at this time by Alexander
Campbell and his father, it appears, from the above
discourse, 1. That they regarded the religious parties
around them as possessing the substance of Christianity
but as having failed to preserve ‘*‘the form of sound
words” in which it was originally presented; and that
the chief object in the reformation proposed, was to
persuade to the abandonment of every human system,
and the adoption of ‘*this form of sound words” as the
true basis of union. 2. That they regarded each church
as an independent organization, having its own internal
government by bishops and deacons, yet not so abso-
lutely independent of other churches as not to be bound
to them by fraternal relations. 3. That they considered
«lay preaching” as authorized, and denied the distinc-
tion between clergy and laity to be scriptural. 4. That
they looked upon infant baptism as without direct scrip-
tural authority, but were willing to leave it as a matter
of forbearance, and allow the continuance of the prac-
tice in the case of those who conscientiously approved
it, as Paul and James permitted circumcision for a time
in deference to Jewish prejudices. 5. That they clearly
anticipated the probability of being compelled, on ac-
count of the refusal of the religious parties to accept
their overture, to resolve the Christian Association into
a distinct Church, in order to carry out for themselves
the duties and obligations enjoined on them in the
Scriptures. And, 6. That in receiving nothing but
what was expressly revealed, they foresaw and ad-
mitted that many things deemed precious and important

OBFECTS OF THE PROPOSED REFORM. 349

by the existing religious societies, must inevitably be
excluded.

Such, then, was the progress already made by the
principles of the reformation in the minds of those who
promoted this religious movement. It will have been
seen that, from the beginning, its object and its nature
were clearly understood and distinctly defined; and
-hat, originating in no pride of opinion, no freak of
disappointed ambition, no hope of worldly honor or
emolument, it was carried on with calm deliberation
and with constant reference to the basis at first adopted
—the Bible alone.

It will be seen, further, that the positions taken by
the Christian Association at this period were almost
identical with those held by the churches established
by the Haldanes, with which Alexander had become
familiar during his residence in Scotland. The inde-
pendence of each congregation; its government by its
own rulers; the Scriptures as the only authoritative
guide; the practice of lay preaching, and the toleration
of infant baptism, were all points of agreement. But
in other respects, there were differences, due to the dif-
fering circumstances attending these efforts at reform.
The Haldanean reformation spent much of its force
in battling with infidelity and Socinianism in the Estab
lished Church and in seeking to restore the Lutheran
doctrine of justification by faith in the work of Christ ;
and although, in making its appeal to the Scriptures, it
was gradually led to the adoption, in part, of primitive
Church government and order, it was essentially an
effort to expose the doctrinal errors which had crept
into the Church, and to give a wider range and greater
efficiency to the means employed for the spread of the
evangelical doctrines. On the other hand, the reform

30

350 MEMOIRS OF ALEXANDER CAMPBELL.

urged by the Campbells, while it necessarily embraced
these points, was much more radical and sweeping.
Its aim was not so much to repair defects in modern
Christianity, as to restore that which was original and
pure, ‘‘both in letter and spirit, in principle and in
practice.” It proposed to pay no respect whatever to
the doctrinal or other controversies which had existed
since apostolic times, but to adopt, at once, the original
basis on which the primitive Church itself rested. It
proposed to build upon the first foundations, rather than
to attempt to repair the breaches in the crumbling walls
of modern religious systems. It trusted to the Bible,
therefore, and to the Bible alone, as furnishing the
entire plan and all the necessary specifications of the
Divine Architect, and, though delayed and hindered by
the necessity of removing often the accumulated rubbish
of human speculations, it steadily pursued its original
design, until it succeeded at length in developing the
entire structure of primitive Christianity.

CHAPTER XVII.

Religious Speculation and Dictation—Partyism—New Acquaintances——Mar-
niage—Church Organization—First Baptisms—Scripture Themes.

HE concealments of the Bible are as Divine as its

revelations. Infinite wisdom was required as
much to determine of what man should be ignorant as
what man should know. Indeed, since, in regard to
all matters connected with the unseen spiritual world,
man is entirely dependent upon Divine revelation, the
limits of that revelation must necessarily mark out also
the domain of human ignorance, as the shores of a
continent become the boundaries of a trackless and
unfathomed ocean. Hence it is, that the silence of the
Bible is to be reverenced equally with its teachings,
and that to intrude into things not seen and not revealed,
evinces the vanity of a fleshly mind as much as to mis-
interpret and pervert the express statements of the
Scriptures. Unfortunately, both of these errors had
prevailed in religious society, which was not content
with either the reticence or the teachings of the Bible,
but had presumed to supply the former by speculations
upon the eternal decrees of God, the Trinity, the Divine
nature, the future destiny of mankind, etc.; and to
substitute for the latter, the commentaries of party
leaders and the decisions of councils or other eccle-
siastical tribunals. Against this latter usurpation of
Divine authority, where men had assumed to regulate

351

352 MEMOIRS OF ALEXANDER CAMPBELL.

the faith and practice of the Church, eminent reformers
had, indeed, from age to age, remonstrated. Unfor-
tunately, however, while endeavoring to correct this
error, and to reinstate the Scripture in its proper posi-
tion as an infallible and Divine revelation, too little
attention was paid to the fact that this revelation had
its appointed limits, and these reformers themselves pre-
sumed to transcend these boundaries, and to superadd
their own opinions and speculations about questions of
which the Scriptures do not treat. There was, there-
fore, a necessity for both the specifications in the prin-
ciple which Thomas Campbell had adopted, ‘* where
the Scriptures speak, we speak; where the Scriptures
are silent, we are silent,” as it was not merely necessary
to take Divine revelation as a guide, but equally so to
prohibit the addition and admixture of human opinions.
It was this last point particularly, viz.: that the silence
of the Scriptures is to be respected equally with its
teachings, that was almost peculiar to the reformation
urged by Mr. Campbell, and continued to be one of its
most important and characteristic traits.

As it was the distinguishing error of Romanism to
presume to dictate the faith and regulate the ordinances
of the Church, irrespective of the teaching of the
Scriptures; so the chief mistake of Protestantism con-
sisted in substituting for the silence of the Bible
human opinions and speculative theories. The great
principle urged by Thomas Campbell, which demanded
implicit faith in express revelation alone, and an ac-
knowledged or explicit ignorance in regard to all un-
taught questions, brought, therefore, those who adopted
it into direct antagonism with the entire religious world.
Accordingly, with perhaps the exception of the churches
established by the Haldanes and a few other small inde-

REASONS AGAINST PARTISANSHIP. 353

pendent bodies of reformers, who had, in various parts
of Europe and America, been led to take the Bible
alone as a guide, there was not any religious denomina-
tion whatever, known to them, with which the reformers
could consistently have established a real and fraternal
union. Whatever confidence they might have in the
faith and piety of many of the individuals composing a
party, they could have none in the party itself or in the
system upon which it was maintained, and could not
therefore, by uniting, give their sanction to those divisive
principles which it was their chief purpose to subvert.
On the other hand, it is obvious that no party desiring
to continue such, and comprehending the sweeping
character of the great fundamental principle adopted
by Thomas Campbell, could, consistently with its
own security, receive the reformers into religious fel-
lowship.

«Am I asked,” said Alexander Campbell about this
period (in an address after sermon at the house of Mr.
Buchanan), in order to anticipate certain objections,
«why I am not a party man? or why I do not join
some party? I ask, in return, Which party would the
Apostle Paul join if now on earth? Or, in other words,
which party would receive him? I dare not be a party
man for these reasons:

‘¢ 1, Because Christ has forbidden me. He has com-
manded us to keep the ‘ unity of the spirit ;’ to be ‘ of
one mind and of one judgment;’ to ‘love each other
with a pure heart fervently,’ and to ‘call no man master’
on earth.

«2. Because no party will receive into communion
all whom God would receive into heaven. God loves
his children more than our creeds, and man was not
made for the Bible, but the Bible for man. But if I am

VOL. 1.—X 30 *

354 MEMOIRS OF ALEXANDER CAMPBELL.

asked by a partisan, Could you not join us and let these
things alone? I answer, no, because—

‘© 3, The man that promotes the interests of a party
stands next in guilt to the man that made it. The man
that puts the second stone on a building is as instru-
mental in its erection as the man that laid the first. He
that supports a party bids the party God speed; and he
that bids them God speed is a partaker of their evil
deeds.

«4. Because all parties oppose reformation. They
all pray for it, but they will not work for it: None of
them dare return to the original standard. I speak not
against any denomination in particular, but against al.
I speak not against any system of truth, but against all
except the Bible. ‘Hold fast the form of sound words’
condemns them all. It is a doleful truth, that the very
persons who ought to have advocated reformation,
always opposed it. See the History of the Christian
Church, and Matthew xxiii. When I consider what
Paul and thousands of others suffered for a good con-
science, I would do so too. I desire to fight for ‘ the
faith once delivered to the saints.’ I like the bold
Christian hero.”

Such, at this period, were the noble and decided
utterances of Alexander Campbell in relation to party-
ism and to his own convictions of religious duty; and
such were the feelings which he and those associated
with him then entertained in reference to these sad
defections from primitive precept and example. Such,
too, were the views which they labored to impress upon
the religious community as opportunity was afforded.
Except, however, in the case of the special address
delivered at Washington on November 1, in defence of
the Christian Association against the aspersions of the

SERMONS ON BIBLE THEMES. 355

Synod of Pittsburg, which was delivered at a regular
meeting of the Association, and the object of which
had been previously announced by advertisement,
Alexander Campbell and his father appear never to
have made their views of reformation the particular
theme of their regular discourses, which they continued
to deliver in the court-house or in the seminary build-
ing at Washington; at Brush Run; the cross-roads ;
Middletown, and occasionally at private houses, as
at Thomas McClellan’s, Thomas Hodgens’, Thomas
Sharp’s, James McElroy’s, etc. These discourses were
devoted to the elucidation of portions of Scripture for
Christian edification and for the enforcement of the great
duties of the Christian life. Both of them had too much
reverence for the Lord’s day and the solemnities of
religious worship, to appropriate those hours to the dis-
cussion of inferior themes, or to the ungrateful subject
of religious schisms, unless, indeed, this happened to
be involved legitimately in the text. Thus, amongst
the numerous discourses which Alexander Campbell
delivered during the early years of his ministry, and
of which he preserved skeletons and notes sufficient to
make an interesting volume, none are to be found of a
partisan or disputatious character, and none of them
are directed against any existing denomination. They
are from texts such as these: ‘‘ Let us hear the conclu-
sion of the whole matter. Fear God and keep his
commandments, for this is the whole duty of man.”
Ecclesiastes xii. 13. “Search the Scriptures, for in
them you think you have eternal life, and they are they
which testify of me.” John v. 39. ‘‘ Behold I stand at
the door and knock: if any man hear my voice and
open the door, J will come in to him, and will sup with
him, and he with me.” Revelation iii. 20. ‘* For in

356 MEMOIRS OF ALEXANDER CAMPBELL.

Jesus Christ neither circumcision availeth anything,
nor uncircumcision, but faith that worketh by love.”
Galatians v. 6. ‘How shall we escape if we neglect
so great salvation?” Hebrews ii. 3. ‘* To be carnally-
minded is death, but to be spiritually-minded is life and
peace.” Romans viii. 6. They are discourses upon the
excellency and glory of Christ and the sufficiency of
his finished work ; upon the covenants and promises of
God; upon the study of the Scriptures as the rule ot
lite; upon faith, righteousness and judgment to come.
Confining themselves thus, according to their own prin-
ciples, to Scripture themes in their public ministrations,
neither father nor son had any disposition to speak,
unless incidentally and briefly, and in general terms, of
existing divisions. These matters they reserved for con-
ference in private with religious persons, and for friendly
discussion in the families to which they had access,
and especially with ministers and persons of influence
amongst the different parties. Thomas Campbell,
especially, spent much of his time in visiting the fami-
lies with which he was acquainted throughout this
region of country, not only to promote the interests of
religion, but from his affectionate attachment to the
numerous friends he had formed while a Seceder min-
ister, and from that eminently social disposition so
characteristic of his countrymen, of whom he was in
this respect a fair representative.

Among the various families that he occasionally
visited, there was one by the name of Parkinson,
living on the upland immediately bordering on the
valley of Buffalo, eight miles from Charlestown. Mrs.
Parkinson was a member of the Associate Reformed
congregation at W. Middletown, then under the care
of a Mr. Findley. She had been left a widow -vith a

A NEW ACQUAINTANCE. 357

family of children, and was a woman of intelligence
and piety, much respected by Mr. Campbell. While
here, he was introduced to a Mr. John Brown, who
owned the farm adjoining, which extended down into
the valley of the creek, and embraced a large portion
of its rich alluvial bottoms. Around these the creek
swept with a graceful curve, washing the base of the
lofty hill on which the Parkinson farm was situated,
and just here, Mr. Brown, who was a carpenter and
millwright, had a grist-mill and saw-mill, which were
at this time, with some adjoining acres, in the pos-
session of a Mr. Talbot. Beyond these, at a consider-
able distance, on a more elevated portion of the farm,
near the public road, stood Mr. Brown’s comfortable
and capacious dwelling, two stories high, weather-
boarded, painted white, and with green venetian shut-
ters. Mr. Brown was a Presbyterian, but somewhat
independent and original in his modes of thinking ;
fond of investigation, and a great admirer of men of
talent. He was a man of great kindness of disposi-
tion; of great piety and integrity, and had a remarkable
love for simplicity and plainness in dress and mode of
living, maintaining, as far as practicable, the habits of
the early settlers. Thomas Campbell’s acquaintance
with him soon grew into a warm friendship, and they
did not fail to have many agreeable discussions upon
religious topics. Mr. Campbell having on a particular
occasion promised Mr. Brown some books, upon his
return to Washington sent them down by his son Alex-
ander. This was the first visit Alexander had paid to
this part of the country, and the acquaintance which
he then formed with Mr. Brown and his family, led to
important results.

Mr. Brown’s family consisted at this time of his

358 MEMOIRS OF ALEXANDER CAMPBELL.

wife, his daughter Margaret. about eighteen years of
age, and his step-daughter, Miss Jane Glass, a few
years older. His present wife was the widow of a Mr.
Glass, who had lived on the farm immediately above, in
the valley of the creek. After the death of her first
husband, Mrs. Glass had married Mr. Brown, who was
at that time a widower. She was considerably below
the medium height, energetic, industrious and intelli-
gent. Her first husband having been one of the early
settlers, her life had been full of privations, labor and
trial. During the hostilities which for a long time
prevailed between the white settlers and the Indians
upon their borders, she had met at one time with
a very perilous adventure, an account of which is here
given from Dr. Joseph Doddridge’s ‘*‘Notes on the
Settlement and Indian Wars of West Pennsylvania
and Virginia :”

“ On the 27th day of March, 1789, about ten o’clock in the
forenoon, as she was spinning in her house, her black woman,
who had stepped out to gather sugar water, screamed out,
‘Here are Indians.’ She jumped up, ran to the window and
then to the door, where she was met by one of the Indians
presenting his gun. She caught hold of the muzzle and
turning it aside, begged him not to kill, but take her prisoner.
The other Indian, in the mean time, caught the black woman
and her boy, about four years old, and brought them into the
house. They then opened a chest, took out a small box and
some articles of clothing, and without doing any further
lamage or setting fire to the house, set off with herself and
her son, about two and a half years old, and the black wo-
man and her two children, the oldest four years and the
youngest one year old. After going about one and a half
miles, they halted and held a consultation, as she supposed,
about killing the children. This she understood to be the
subject from their gestures and frequently pointing at the

A PERILOUS ADVENTURE. 359

children. To one of the Indians who could speak English
she held out her little boy and begged him not to kill him, as
he would make a fine little Indian after a while. The Indian
made a motion to her to walk on with her child. The other
Indian then struck the negro boy with the pipe end of his
tomahawk, which knocked him down, and then despatched
him by a blow with the edge across the back of the neck,
and then scalped him.

‘« About four o’clock in the evening, they reached the river
about a mile above Wellsburg, and carried a canoe, which
had been thrown into some driftwood, into the river. They _
got into this canoe and worked it down to the mouth of Rush
Run, a distance of about five miles. They pulled up the
canoe into the mouth of the run as far as they could, then
went up the run for about a mile and encamped for the
night. The Indians gave the prisoners all their own clothes
for covering, and added one of their own blankets. A while
before daylight, the Indians got up and put another blanket
over them.

‘* About sunrise they began their march up a very steep
hill, and about two o’clock they halted on Short Creek, about
twenty miles from the place from whence they had set out in
the morning. The place where they halted had been an
encampment a short time before, as well as a place of deposit
for the plunder which they had recently taken from the
house of a Mr. Vanmeter, whose family had been killed. The
plunder was deposited in a sycamore tree. They tapped
some trees when there before. Here they kindled a fire and
put on a brass kettle with a turkey, which they had killed on
the way, to boil in sugar water.

« Mr. Glass, the first husband of Mrs. Brown, was work-
ing in a field with a hired man, about a quarter of a mile
from the house, when his wife and family were taken, but
knew nothing of the event until two o’clock. After search-
ing about the house, and going to several houses in the
neighborhood in quest of his family, he went to Mr. Wells’
fort, and collected ten men beside himself; and the same

360 MEMOIRS OF ALEXANDER CAMPBELL.

night lodged in a cabin on the bottom on which the town
now stands.

“ Next morning they discovered the place from which the
Indians had taken the canoe from the drift, and their tracks
at the place of their embarkation. Mr. Glass could distin-
guish the track of his wife by the print of the high heel of
her shoe. They crossed over the river and went down on the
other side until they came near the mouth of Rush Run; but
discovering no tracks of the Indians, most of the men con-
cluded they would go to the mouth of Muskingum by water,
and therefore wished to turn back. Mr. Glass begged of
them to go as far as the mouth of Short Creek, which was
only two or three miles farther. To this they agreed. When
they got to the mouth of Rush Run, they found the canoe of
the Indians. This was indentified by a proof which goes to
show the presence of mind of Mrs. Brown. While going
down the river one of the Indians threw into the water some
papers which he had taken from Mr. Glass’s trunk ; some of
these she picked up, and under pretence of giving them to
the child, dropped them in the bottom of the boat. These
left no doubt. The trail of the Indians and the prisoners up
the run to their camp, and then up the river hill, was soon
discovered. The trail at that time, owing to the softness of
the ground and the height of the weeds, was easily followed.
About an hour after the Indians had halted, Mr. Glass and
his men came within sight of the smoke of their camp. The
object was, then, to save the lives of the prisoners by attack-
ing the Indians so unexpectedly as not to allow them time to
kill them. With this view, they crept as slyly as they could
till they got within something more than a hundred yards ot
the camp. Fortunately, Mrs. Brown’s little son had gone to
a sugar tree to get some water, and not being able to get it
out of the rough trough, his mother had stepped out of the
camp to get it for him. The negro woman was sitting some
distance from the two Indians, who were looking attentively
at a scarlet jacket they had taken some time before. Ona
sudden they dropped the jacket and turned their eyes toward

FORTUNATE RESCUE. 361

the men, who, supposing they were discovered, immediately
discharged several guns, and rushed upon them at full speed
with an Indian yell. One of the Indians, it was supposed,
was wounded at the first fire, as he fell and dropped his gun
and shot-pouch. After running about one hundred yards a
second shot was fired after him by Major Maguire, which
brought him to his hands and knees, but there was no time
for pursuit, as the Indians had informed Mrs. Brown that
there was another encampment close by. They therefore re-
turned home with all speed, and reached the Beach Bottom
fort that night.

“The other Indian, at the first fire, ran a little distance
beyond Mrs. Brown, so that she was in a line between him
and the white men: here he halted for a little to put on his
shot-pouch, which Mr. Glass for a moment mistook for an
attempt to kill his wife with a tomahawk.

“« This artful manœuvre no doubt saved the life of the
savage, as his pursuers durst not shoot at him without risking
the life of Mrs. Brown.”

Mrs. Glass, at the time of her marriage to Mr. Brown,
had an only daughter, who, some time after Alexander’s
introduction to the family, married a Mr. Stevenson
and settled near Pittsburg. Mr. Brown, also, had been
left with an only daughter by his first wife, whose
maiden name was Grimes, and whose relatives lived in
Charlestown and its vicinity, one sister being married
to a Major Congleton. Miss Brown was tall and slen-
der, but graceful. She had a sweet, benignant coun-
tenance, very dark hair, regular features, full and
expressive dark hazel eyes, and was already noted for
her piety, industry and engaging manners. Her educa-
tion had been the best which, in this region, was at
that time accorded to females.

The agreeable acquaintance which Alexander had
thus formed with the Brown family, induced him soon

31

362 MEMOIRS OF ALEXANDER CAMPBELL.

to repeat his visit. Mr. Brown had conceived a very
warm attachment to the young preacher, whose talents
and acquirements he greatly admired, and with whose
sprightly and agreeable conversation he was so much
delighted, that he sought every opportunity of enjoying
his company. On his part, Alexander entertained a
very earnest regard for Mr. Brown. He loved his
independent turn of thought; his simple manners; the
unyielding integrity which characterized his life, and
the childlike and unaffected confidence which he re-
posed in those he esteemed. As an instance of his
fondness for investigation, it may be related that, one
evening when Alexander was at his house, an eccentric
Baptist preacher who occasionally traversed this part
of the country, and with whom Mr. Brown was ac-
quainted, happening to call to spend the night, he
managed pretty soon to get up a discussion between
him and Alexander on the subject of baptism. Greatly
to his delight, the debate soon became animated. The
various covenants were considered at length. The
Christian and Jewish institutions were compared, and
the cause of pedobaptism was argued, with more than
usual dexterity, by the young disputant. Finding him-
self baffled, however, by the direct Scripture quotations
of his opponent, he insisted that infant baptism should.
at least, like circumcision in the early Church, be lefi
as a matter of forbearance. This position was vigor-
ously assailed by the close-communion Baptist, and the
discussion became so interesting that it was prolonged
until near morning, and the parties finally separated
under an agreement to meet in two weeks in order t
continue the subject. They met, accordingly, at the
time appointed, but Alexander, whose love for truth did
not permit him to feel entirely satisfied with the argu-

THE VIRTUOUS WOMAN. 363

ments he had prepared, begged for a further adjourn-
ment, and it so happened that the discussion was not
afterward resumed.

The intimacy thus established in the fall of 1810
with Mr. Brown and his family soon led to a warmer
feeling than that of friendship between Alexander and
the daughter, and they became finally so much attached
to each other as to lead to a proposal of marriage.
This being entirely agreeable to the relatives on both
sides, the marriage ceremony was performed on the
12th of March, 1811, by Rev. Mr. Hughes, pastor of
the Presbyterian church at the town of West Liberty,
four miles distant, and of which Mr. Brown and his
family were members. On the following day, accord-
ing to the custom of the time, Alexander went up with
his bride to Washington to receive the congratulations
of his friends at his father’s house. The day having
been thus agreeably spent, all the members of the
family assembled at the usual hour, according to their
invariable custom, for worship. Each one had, as
usual, a Scripture recitation to offer, and Alexander’s
sister Jane, now about eleven years old, who had been
greatly troubled in the morning as to what portion of
Scripture she should memorize for so important an
occasion, and who had at last settled upon the descrip-
tion of the model wife contained in the last twenty-two
verses of the concluding chapter of Proverbs, gave her
recitation very correctly, as follows:

“ Who can find a virtuous wonan? for her price is far
above rubies. The heart of her husband doth safely trust in
her, so that she shall have no need of spoil. She will do him
good, and not evil, all the days of her life. She seeketh wool
and flax, and worketh willingly with her hands. She is like
the merchant ships; she bringeth her food from afar. She

364 MEMOIRS OF ALENANDER CAMPBELL.

riseth while ıt ıs yet night, and giveth meat to her household,
and a portion to her maidens. She considereth a field, and
buyeth it; with the fruit of her hand she planteth a vineyard.
She girdeth her loins with strength, and strengtheneth her
arms. She perceiveth that her merchandise is good; her
candle goeth not out by night. She layeth her hand to the
spindle, and her hands hold the distaff. She stretcheth out
her hand to the poor; yea, she reacheth forth her hands to
the needy. She is not afraid of the snow for her household ;
for all her household are clothed with scarlet. She maketh
herself coverings of tapestry ; her clothing is silk and purple.
Her husband is known in the gates when he sitteth among
the elders of the land. She maketh fine linen and selleth it;
and delivereth girdles unto the merchant. Strength and
honor are her clothing; and she shall rejoice in time to come.
She openeth her mouth with wisdom; and in her mouth is
the law of kindness. She looketh well to the ways of her
household, and she eateth not the bread of idleness. Her
children arise up and call her blessed; her husband also, and
he praiseth her. Many daughters have done virtuously, but
thou excellest them all. Favor is deceitful, and beauty is
vain ; but a woman that feareth the Lord, she shall be praised.
Give her of the fruits of her hands; and let her own works
praise her in the gates.”

After worship, the bride, coming to Jane, kissed her
affectionately, and thanked her warmly for the beautiful
passage of Scripture she had so well recited, expressing
the hope that she might herself be enabled, in some
measure, to practice its teachings. Her subsequent life
truly showed how earnestly she sought to conform to
the model she so much admired; for she became a true
helpmate to her husband, sympathizing with him in
all his labors, managing his domestic affairs with the
utmost prudence and economy, and enduring patiently
the privations consequent upon his frequent absences

REMOVALS AND OCCUPATIONS. 365

from home, in order that he might accomplish the great
work to which he had devoted his life.

On the roth of March, two days before his marriage,
Alexander had preached twice at Brush Run. On the
following two Lord’s days he preached at Washington ;
and on the 25th of March he went, with his wife, to live
with his father-in-law. On the succeeding Lord’s day,
the 31st, he spoke at Samuel Guy’s, who lived on the
creek some miles above; and so continued his labors
regularly at different points within convenient reach.
He did not, however, occupy his time wholly either in
fulfilling these duties and preparing for them, or in
reading and study. His delight in active exercise, and
the practical knowledge he had acquired of farming in
his boyhood, led him at once to engage in assisting Mr.
Brown in the management of the farm, in which he
appears to have displayed his usual activity and energy,
devoting to it all the time he could spare from his min-
isterial duties.

About this time, his father removed from Washington
to a small farm for which he had bargained with a Mr.
Hammond, situated near John McElroy’s, and about
a mile anda half from the village of Mount Pleasant.
Here, he thought, he could live with his family more
inexpensively than in town, especially as his kind friends
and neighbors were ready to render him every possible
assistance in the management of the farm, his own
aitention being almost exclusively devoted to religious
interests. He had, by this time, become fully convinced
that, on account of the continued hostility of the different
parties, it was necessary that the Christian Association
should assume the character of an independent Church, in
order to the enjoyment of those privileges and the per-
formance of those duties which belong to the Church

at *

366 MEMOIRS OF ALEXANDER CAMPBELL.

relation. It was with great reluctance that he finally
concluded to take this step, and to separate himself
from those whom he desired to recognize as brethren.
Such, nevertheless, is the usual fate of reformers. Re-
ligious reformations, however they may be aided or
modified by external circumstances, must. always origi-
nate within the Church itself. Such was the case with
the Reformation of Luther, of Calvin, of Knox, of
Wesley. Luther was a monk, Calvin a Romish cure;
Knox a Catholic priest, Wesley an Episcopal presbyter.
The reformation urged by Thomas Campbell was no
exception to the generalrule. It commenced in a com-
munity claiming to be the purest portion of the Church,
and, when proposed to its hierarchy, was rejected and
denounced. Now, as before, the light shone in dark-
ness, but the darkness comprehended it not. Hence a
separation became inevitable, and this separation ap-
peared not less grievous to the human feelings and
sympathies of Thomas Campbell, than similar ones had
done to those of other reformers, ‘* He would have
liked,” as D’Aubigné says of Calvin, ‘to see all the
Church transformed, rather than set himself apart and
build up a new one.” Having found it impossible,
however, to effect this transformation, he felt it to be his
duty to organize an independent community.

At the next meeting of the Association, accordingly,
the matter was duly considered and agreed to, as the
attitude which the religious parties had assumed, seemed
to leave no other alternative. Before entering into this
sacred relation, Thomas Campbell deemed it proper
that each member should give some personal and public
evidence of a fitting knowledge of the way of salva-
tion; and he proposed therefore that each should be
required to give a satisfactory answer to the question:

FIRST CHURCH ORGANIZATION. 36)

t What is the meritorious cause of a sinner’s acceptance
with God?” With most of the answers to this question
he was entirely satisfied, and was particularly well
pleased with che views expressed on the occasion by
Joseph Bryant. The answers of two of the members
being unsatisfactory, their admission was postponed.
Neither, however, was received, both having subse-
quently proved themselves unworthy. James Foster
happened not to be present at the above meeting, and
when, on Saturday, the 4th of May, he, with the other
members, assembled at Brush Run for the purpose of
organization, the question arose: ‘‘Is James Foster a
member, not having been present at the time the test
question was propounded?” Some seemed to think not,
but Alexander, who, it would seem, was not entirely
convinced that there was any authority for such a test,
immediately arose and said: ‘‘ Certainly, James Foster
is a member, having been with us from the beginning,
and his religious sentiments being perfectly well known
to all.” The test question, accordingly, was not pro-
pounded to him, nor to any one else afterward.

At this meeting, Thomas Campbell was appointed
elder, and Alexander was licensed to preach the gospel.
Four deacons were also chosen, viz.: John Dawson,
George Sharp, William Gilcrist and James Foster ; and
amidst the prayers and solemn services of the day,
they united in singing Psalm cxviii., from the thirteenth
to the twenty-ninth verses, in the old metrical version,
which, as Seceders, they had been in the habit of using.
They felt that the position they had now assumed was
one of great responsibility, and one that was destined
to lead to most important results. They hoped, how-
ever, to have, in their new relation, a happy end to
that painful state of suspense in which they had hitherto

368 MEMOIRS OF ALEXANDER CAMPBELL.

been kept, in regard to the results of their religious
movement. Rejected, misrepresented and contemned
by the rulers of religious society, they felt, neverthe-
less, that they had experienced much of the Divine
presence and guidance in their conscientious efforts to
promote Christian unity; and they rejoiced that, all
uncertainty being now at an end, they could proceed
without delay or hinderance in the field of labor to
which they had been called. Under these circum-
stances, these verses of the Psalm they sung had to
them a peculiar significance :

“Thou sore hast thrust that I might fall ;

But my Lord helped me—

God my salvation is become,
My strength and song is he.

The right hand of the mighty Lord
Exalted is on high ;

The right hand of the mighty Lord
Doth ever valiantly.

“T shall not die, but live, and shall
The works of God discover.
The Lord hath me chastised sore,
But not to death given over.

Oh, set ye open unto me
The gates of righteousness ;
Then will I enter into them,
And I the Lord will bless.

“God is the Lord, who unto us

Hath made light to arise :

Bind ye unto the altar’s horns
With cords the sacrifice.

Thou art my God, Pll thee exalt;
My God, I will thee praise.

Give thanks to God, for he is good ;
His mercy lasts always.”

On the following day, being the Lord’s day, the
Church held its first communion service. Alexander

BIBLE THE TRUE BASIS OF UNION. 369

preached from John vi. 48, “I am that bread of life,”
and verse 58, last clause: “He that eateth of this
bread shall live for ever.” In his introduction, he
showed: 1. That as sin and death came into the world by
eating, so God had ordained that righteousness and life
should be imparted by spiritual food. 2. That as Jesus
Christ is all in all to the sinner, so he is represented to
us in the Scripture under every kind of emblem that
might encourage us to trust in him. 3. That the
term ‘‘bread” in Scripture is not always used in its
strict and literal sense, and that in these passages it is
employed in its utmost latitude, as representing any-
thing that can be conducive to the life and happi-
ness of the creature. He then proceeded to consider,
1. The propriety and import of the expression; 2. The
appropriate duty of the Christian in regard to partak-
ing of this bread; 3. The motives to comply with this
duty ; and, 4. To make a proper application to the vari-
ous classes of those present, expressing, to those about
to partake, the hope that they were hungering after this
bread of life, and remarking that, in assembling there
on that occasion, they furnished an emblem of the
millennial state of the Church, nay, an emblem of the
heavenly state, when men of different nations, and
known by different names, should sit down together in
the kingdom of God. Afterward, his father delivered
a discourse from Rom. viii. 32: ‘He that spared not
his own Son, but delivered him up for us all: how shall
he not with him also freely give us all things?” Thus
there was formally established a distinct religious com-
munity, based solely upon the Bible, and destined, in
its future history, to exhibit the entire sufficiency of the
basis thus chosen. On the 8th of May, Alexander spoke
at Christian Hutman’s; on the 12th, at the cross-roads ,

VOL. 1.—V

370 MEMOIRS OF ALEXANDER CAMPBELL.

on the 15th, at William Gatwood’s. Next day he set
out from home on his frst preaching tour, of which he
preserved the following memoranda:

“I set out from home Thursday, May 16, 1811, and
stopped first evening at Lutham Young’s. Conversed upon
the fundamental doctrines of the Christian religion. Next
morning, accompanied to the river by Mr. Young, I crosseu
opposite Steubenville. Introduced myself to Mr. James Lari-
more and Dr. Slemmons, and was received with courtesy.
Was introduced by Dr. Slemmons to Mr. Buchanan, lodging
at the Doctor’s. After dining, reasoned with Mr. Buchanan
on the general state of religion, and argued the principles
with him which we advocate ; but he would not see. In our
discourse a Mr. Boyd, of Steubenville, interrupted by vocifer-
ously taking Mr. Buchanan’s side of the argument. Finished
in a disorderly manner. Appointed to preach in the court-
house, Sabbath day, at 12-0’clock. Proceeded to James
McElroy’s, where I tarried till Friday morning, hospitably
entertained. On Sabbath day, I preached, according to ap-
pointment, in Steubenville. Had a crowded house, notwith-
standing Messrs. Buchanan, Snodgrass, Lambdin, Powel.
etc. I had a mixed audience of Presbyterians, Unionists,
Methodists, etc. Mr. Lambdin, the Methodist preacher, was
present. I was introduced to a Mr. Hawkins, a most re-
spectable citizen, and a Methodist. Sabbath evening, preached
at Mr. McElroy’s. Had a smaller audience, among whom
was Mr. McMillan, with whom I sojourned that night at Mr.
Thompson’s. Reasoned with him upon our principles. He
granted me three things of magnitude: 1. That independent
church government had as good a foundation in Scripture as
the Presbyterian. 2. That the office of a ruling elder was
not found clearly in the Scriptures, but was a human expedi-
ency. 3. That he did not believe that the Confession of Faith
was the system, that is, the precise system, the whole system,
or the only system of truth contained in the Bible. Preached
on Monday, at Mr. McElroy’s, to a respectable assembly,
from Gal vi. 15, 16—On the Sabbath at Steubenville, my

FIRST PREACHING TOUR. 37)

text was Heb. ii. 3. In the evening, Mark xvi. 15. On
Wednesday morning, left Mr. McElroy’s, and arrived at
Cadiz. That evening lodged at Squire McNeeley’s. Thurs-
day morning, proceeded to Dr. McFadden’s; tarried with
him till Sabbath morning. Preached, Sabbath day, two ser-
mons, to a large audience—one from John v. 39, and tke
other from Acts xi. 26. Sabbath evening, lodged at Samue.
Gilmore’s. Monday evening at James Ford’s. Preached at
James Ford’s, Tuesday, two discourses—one from Rom. viii.
32, and the other from 2 Tim. '. 13. Tuesday evening, lodged
at a Methodist exhorter’s. Wednesday at James Sharpe’s.
Preached, Thursday, at William Perry’s. Stopped all night.
Friday, stopped at Samuel Garret’s Preached, Saturday, at
Samuel Patten’s, in Wheeling, from Phil. iii. 8. Lodged
with him, and preached, Sabbath day. June 2, at St. Clairs-
ville, from Rom. viii 32. and secondly, from Isa. lxvii. 14,
with lxii. 10, and lodged at Mr Rell’s’

On returning, ne delivered a discourse in Warren,
one at the house o1 jonn Forsyth, and one in Charles-
town, reaching home in time to preach, on the 16th, the
first sermon delivered in the new meeting-house at
Brush Run, which, though unfinished, was used from
this time forward, rough seats being provided for the
assembly This sermon was based upon Gal. i. 4:
«Who gave himself for our sins that he might deliver
us from this present evil world,” and treated, after some
introductory remarks, upon the evils resulting from igno-
rance of ourselves, of Christ and of the gospel; and
then proceeded to dwell upon the glorious character of
redemption, and of the deliverance which it brings,
closing with an appropriate application.

{t had been remarked by some of the members that
Joseph Bryant and one or two others, who had given
satisfactory answers to the test question proposed by
Thomas Campbell, did not partake with the rest at the

374 MEMOIRS OF ALEXANDER CAMPBELL.

Lord’s Supper, which, according to the custom of the
Independent churches in Scotland, was now celebrated
weekly. The reason being asked, Joseph Bryant re-
plied, that he did not consider himself authorized to
partake, as he had never been baptized. Such was the
case also with two other members—Margaret Fullerton,
whose father had been a Baptist, and Abraham Altars,
whose father had been a Deist. These cases had
brought up, in a new and more practical aspect, the
question of baptism, and particularly as regarded what
has been called its mode, or, more correctly, the par-
ticular acééon meant by baptism; and the subject had
continued to be generally discussed among the mem-
bers during Alexander’s absence.

While Thomas Campbell had, as formerly stated.
serious scruples about baptizing those who had been
already recognized as members of the Church, he had
none in the present instance, as none of the candidates
had received baptism at all in any of its so-called forms.
Neither did he appear to have any doubt or objection
in regard to immersion, but he at once acquiesced
in Joseph Bryant's view that this alone was baptism.
Going over with Thomas Sharp to confer with Joseph
Bryant upon the subject, he at once admitted it was
evident that in the primitive age they went down into
the water and were buried in it. ‘‘ Water,” said he,
‘is water; and earth is earth. We certainly could not
call a person buried in earth if only a little dust were
sprinkled on him.” He consented, therefore, to per-
form the ceremony, which took place on the qth of
July in a deep pool of Buffalo Creek, about two miles
above the mouth of Brush Run, and on the farm of
David Bryant. The pool was narrow, and so deep
that the water came up to the shoulders of the candi-

THE FIRST BAPTISMS. 373

dates when they entered it. Thomas Campbell, then,
without going into the water, stood on a root that pro-
jected over the edge of the pool, and bent down their
heads until they were buried in the liquid grave, re-
peating at the same time, in each case, the baptismal
formula. James Foster, who was present, did not al-
together approve the manner of the baptism, neither
did he think it congruous that one who had not him-
self been immersed, should immerse others. It so hap-
pened, however, that Thomas Campbell, who had been
the first to introduce the reformatory movement, became
thus, on this occasion, the first to introduce immersion—
a practice which subsequently became a distinguishing
feature in the progress of the reformation.

By this time, many of those who had at first been
identified with the Christian Association had gradually
become indifferent, and many, who still sympathized
with the movement, held back from entering into a
church relation, while, from distance and other hin-
derances, others were unable to attend the meetings.
Hence it was, that the church at this time could reckon
only about thirty regular members,* who continued to
meet alternately at the cross-roads and at Brush Run
as formerly. These religious meetings were sources of
great enjoyment. Warmly attached to one another for
the truth’s sake, and sympathizing with each other in
their trials and religious experiences, they seemed to be

* Those who were then members of the Brush Run Church were Thomas
and Alexander Campbell ; Mrs. Jane Campbell and her daughter Dorothea ;
James Foster and wife ; John Dawson and wife; Thomas Hodgens, Sen. and
wife, and his son James Hodgens ; James Hanen and wife ; William Gilcrist
and daughter, with his wife and her mother; George Sharp, Sen. and wife
and son John ; Thomas Sharp and a Mrs. Sharp, wife of George Sharp, Jun. ;
George Archer and wife; Abraham Altars, Margaret Fullerton, Joseph Bry-
ant and John Donaldson.

32

374 MEMOIRS OF ALEXANDER CAMPBELL.

of one heart and of one soul, and took the utmost de-
light in assisting one another to acquire a more com-
plete knowledge of Divine things. The Bible was their
daily study, and they came to the assembly, like bees
to the hive, laden with the sweet lessons of instruction
it afforded, and ready to say, in the language of the
Psalm they had sung at the organization :

“God is the Lord, who, unto us
Hath made light to arise.”

Thus increasing in scriptural knowledge, the discovery
of new truths maintained that fervor of spirit which
can never continue long unless the intellectual na-
ture is supplied and cultivated as well as the feelings,
but which alone can give true power and efficacy to
religious exercises. They had broken the seal by
which clerical authority had closed the Sacred Volume,
and rejoiced that, by its guidance, they had cast off the
fetters of partyism, and were enabled to pass from the
dark and narrow caverns of sectarian theology toward
the heavenly light, which, though yet dim and distant,
finally led them into the open day.

As it may interest the reader to know the character
of the religious teaching received by this little band ot
reformers, and the views at this time entertained by
Alexander Campbell, a few extracts from the minutes
of discourses which he delivered about this period are
here given. Thus, two days before his marriage, in
his discourse at Brush Run from Matt. xi. 27, after
speaking in general terms of authority in religious
matters, and the necessity of having a command from
God for every religious duty, he speaks of the authority
of Christ and of the apostles as having been fully and
carefully demonstrated, and remarks that they delivered

RELIGIOUS INSTRUCTION. 375

just what they were commanded to deliver; that Paul
was careful to discriminate between his own opinions
and God’s commands, and that he applauded those who
searched the Scriptures for the truth; showing, further,
that there is a curse denounced against those whose
religion is taught by the precepts of men, and that
Christ is given as a leader and commander to the people.
He then adds:

‘** From the above considerations two things are strange: 1.
That men should preach whole sermons and scarcely cite one
Scripture text, and that hearers should suffer their faith to rest
in the wisdom of men rather than in the wisdom of God. 2.
That men should be afraid or unwilling to take the Word of
God for their rule—afraid that what God has commanded
them is not enough. But, stranger still, that they should set
aside the Word of God by their traditions. A singular com-
mand in Deuteronomy is little attended to (Deut. xii. 32):
‘What thing soever I command you, observe to do it. Thou
shalt not add thereto nor diminish from it.’”

He then dwells upon the glory of Christ, and says:

«All things in heaven and on earth, animate and inanimate,
are delivered unto Jesus Christ for the good of his Church
en eatiar auc for is elory in ‘heaven: 7*4 ** #e°* Tn the
economy of grace for the restoration and salvation of fallen,
depraved, guilty man, Jesus Christ the Son of God humbled
himself, took upon himself the form of a servant and made
himself of no reputation, lived on earth and died upon a cross,
hated and despised ; for this cause, having spoiled principali-
ties and powers, and finished the work which the Father gave
him to do, he is now exalted to the right hand of the Majesty
on high. Eph. i. 20-22. And there he sits, waiting till all
his enemies be made his footstool; until the end shall come,
when he shall have delivered up the kingdom into the hands
omens srather, To Cor XV, 24; 25.7888 BP eine Observe;
they who deny the divinity or personality of the Son must
be ignorant of the whole mystery of the religion of godliness.”

376 MEMOIRS OF ALEXANDER CAMPBELL.

After speaking then at large of the blessings conferred through
Christ upon the redeemed in the ministry of angels, the gift
of the Holy Spirit and the promises of the future, he closes
thus: “From this subject learn, 1. To thank God for the
method of communicating grace that he has chosen. 2. Let
us honor Christ as the Father hath honored him, in commit-
ting our all into his hands. 3. Let us seek that God will
reveal his Son in us.”

In a sermon delivered on the 7th of April of this
year (1811), from Romans x. 4, he thus speaks of
faith :

« Great dissertations have been in the world about faith—
its nature, kinds, properties, etc. All these descriptions un-
able to produce it in the mind of a sinner. No arguments
whatever can produce it. Truly of this we may say it is the
finger of God. Describing the disease and its remedies will
not heal the disorder.

« No description of faith is given in the Bible, but the
evidences and effects of it are there clearly delineated. It is
there represented to us as ‘coming to Christ,’ ‘ receiving
Christ,’ ‘flying for refuge,’ ‘trusting in Christ, etc. The
simplest definition of it is, @ hearty reliance upon the Lord
Jesus Christ for that salvation which he came into the world
and died upon the cross to procure for lost sinners. The sin-
ner who, from his heart relies upon and trusts in Jesus, is a
believer, and he, and none but he, shall be saved.

“5. This faith we are constantly led to understand is of the
operation of God, and an effect of Almighty power and
regenerating grace. 1 John v. 1: ‘* Every one that believeth
that Jesus is the Christ, is born of God.’

“ Different kinds of faith are spoken of in the Scriptures,
and many vague definitions of it among men. It consists in
an act of the understanding and the will; but principally of
the will. Illustrate, first, in the case of Rebecca’s espousals,
Secondly, from its being a command which can only be
obeyed by the will.

EXTERNALS IN RELIGION. 377

t All the promises contained in the sacred Scriptures are
addressed to the understanding, and through it to the will.
They appear to the understanding true, to the will as good.”

It will be apparent from this, that while he had taken
a simple and just view of faith as a ‘trusting in Christ”
—‘‘a hearty reliance upon him for salvation,” etc., he
still retained at this period the opinion that this ‘‘ trust-
ing” was ‘‘from the operation of God and the effect of
almighty power and regenerating grace.” This view,
as will be seen hereafter, was much modified in subse-
quent years; and though he always retained the idea of
a Divine interposition, he came to regard this as a
providential agency, rather than as a direct operation
of the Spirit, as held by the popular parties.

His view of what have been called ‘‘the externals”
of religion may be gathered from a sermon delivered
while on his tour in Ohio, on the 20th May, from Gal.
iE, EO

“ God says neither circumcision nor uncircumcision availeth
anything. The doctrines here taught seem to be three:
I. That all things merely formal and external in religion,
being alone, will not avail the possessors. II. That a NEw
CREATURE is the only thing of value or esteem in the judg-
ment of God, and advantageous to man. III. That this is a
rule in our judgment of things spiritual that will always keep
us right, and tend to promote peace and harmony in the
Church.” He then adds, in reference to Doctrine I.: ‘ All
things merely formal and external in religion, eing alone,
shall not avail the possessors. 1. The moral-virtuous life
which some lead will not avail them one day, they not being
new creatures. 2. The orthodox creeds and formal attend-
ance on religious duties by men, they not being new crea-
tures, will one day prove to be of no importance.” In rela-
tion to Doctrine II., he then takes the position that ‘‘ being a

oy

378 MEMOIRS OF ALEXANDER CAMPBELL.

new creature is the only thing essentially necessary to our
enjoyment of God. The only thing on earth of value and
importance in God’s eyes, and the only thing that will avail
us.” He then defines a new creature as ‘‘ one who is made a
partaker of the Divine nature—one who is justified, sanctified,
adopted and an heir of glory—one who is crucified to the
world, to the flesh, and who denies himself. And this is the
way we are to know him, Rom. viii. Such a one is of
more value in God’s eyes than the whole world. All things
are yours, Rom. viii. 32.” He then, in illustrating Doctrine
III., closes by stating,

“ That judging thus of things we shall never err:

“1. In our daily practice. 2. In our zeal for orthodoxy.
3. In this way we shall have peace for our souls. ‘Peace be
on them that walk by this rule? 4. Let us walk in this way.
‘O house of Jacob, come ye and let us walk in the light of
the Lord.’” :

It will be seen from these quotations, that the views
entertained by Alexander Campbell in regard to the
important points of Christian doctrine discussed, did not
conflict with those held by the parties denominated
‘‘ Orthodox,” and that the religious movement in which
he was engaged had not for its object the propagation
of any new opinions, or the establishment of any new
party upon some particular theory of religion or of
church government; but that, while it rejected no truths
received by the good and pious in religious society, it
sought to make its appeal always directly to the Divine
testimony, and to be guided, in all its advances, by the
light which this afforded.

Cire i Rok V, Lele

Preaching Tours in 1811—Ordination—Change of Views in Regard to Bap
tism—True Basis of Union—Progress in Knowledge.

A aioe his return from his first preaching tour, in
June, 1811, Alexander Campbell resumed his
regular labors at the usual places of meeting in Wash-
ington county, and at the houses of friends in the
vicinity. In the month of August, he revisited Ohio,
preaching at Cadiz, St. Clairsville and other points.
In September, he again preached at Steubenville and
in its neighborhood several times, and in October, spoke
once at David Carson’s and six times at Cadiz, and also
at Wheeling and at Newelstown. In December, he
preached again at Cadiz, on the 8th and roth of the
month; at St. Clairsville on the 15th, and, on the 2gth,
at Smithneld, giving his last sermon for the year 1811
at Charlestown, on the 30th, from 2 Cor. v. 21. He
thus extended his acquaintance ‘and convinced many
pious and excellent individuals, who afterward became
advocates of the principles of the reformation.

It was his custom, at the end of every year, to devote
some time to a careful review of the manner in which
it had been spent, and to a serious and searching self-
examination, as well as to the forming of new resolu-
tions and arrangements for the coming year. On the
25th of December of this year (1811), after a solemn
review of his past labors, he set himself to consider

various important practical questions, such as the best
R79

330 MEMOIRS OF ALEXANDER CAMPBELL.

course of regular Scripture reading and memorizing,
and the hours which he could most appropriately set
apart for devotional exercises. After deciding to com-
mit to memory, first, the epistles to Timothy and the
Hebrews, he reflected upon another question which
seems particularly to have pressed upon his mind at
this time, and which was, whether or not it was his
duty to be ordazned to the ministry of the Word. With
him, ordination implied a formal, public and irrevocable
consecration of life to the preaching of the gospel, and
his present circumstances seemed naturally to demand
that this question, already several times decided in his
own heart, amidst hours of peril and adversity, should
be again debated before the bar of conscience, against
the seductive but silent pleadings cf a comfortable
home, and the quieter and more profitable pursuits of
agriculture. Eminently blest in his connubial relations,
and placed in a position which opened up to one of his
active temperament the most flattering prospects of
worldly advancement, the time had come when his
resolution was to be tried by some of the severest tests
to which it could be subjected. While meditating upon
the subject, he was at the pains to note down, in order,
the motives which should govern his decision; and, in
reconsidering the eventful past, he took occasion to
review the whole question in the light of the Divine
guidings and the providential dispensations he had ex-
perienced. Among the entries made on this occasion
which reveal his heartfelt devotion to the service of
God, and that conscientiousness which was so striking
an attribute of his character, are the following :

“ Special instances of Divine power which I consider to
bind me under obligations to be specially devoted to Him,
with my whole mind, soul and body.

CONSECRATION OF LIFE. 38:

“I. In being born of religious parents, and of course
religiously educated.

“ II. In receiving an education, ın some respects, to qualify
me for that office, and this education providential in the fol-
lowing respects: 1. In my grand design at first being, not to
preach the Gospel, but to shine in literary honors and affluence.
2. In my design being frustrated, and my mind turned to desire
that office. 3. In my being introduced, quite contrary to
expectation, to the University of Glasgow, and the literary
advantages there.

“ III. In resolving, when in imminent danger at sea, to
serve God in this way, on two occasions of extraordinary
deliverance.

“TV. In my situation being such, upon my arrival in this
country, that I could not prepare myself for any other office.

«V. In the particular persecutions that befell my father,
which shut up any prospects of support in the exercise of
that office, yet in my giving it the preference.

«VI. In my favorable and easy circumstances for that
purpose.

« VII. In giving me a choice companion, congenial to my
inclination of serving Him.

« VIII. In giving me some desire after his salvation.

“IX. In giving me some desire after the salvation and
reformation of mankind.

“X. In giving me tolerably good talents for edifying
others.

“« XI. In giving me a call from the Church to preach the
Gospel.

« XII. In my desire to suffer hardships and reproach in
that good work.”

These memorabilia of the heart are interesting and
touching, showing the calm deliberation that marked
Alexander Campbell’s purpose, and the noble and dis
interested motives that determined his choice. He
must renounce the ambitious hopes of youth to follow

382 MEMOIRS OF ALEXANDER CAMPBELL.

the indications of Providence, and disregarding the
fascinations of wealth and fame, must yield to the im-
pulse by which he was, as he says, ‘‘ turned to desire”
the humble ministerial office. He cherishes the remem-
brance of the special deliverances he had experienced
in his past history, which, he feels, impose upon him the
obligation of entire consecration to the service of God.
Even the easy and happy circumstances at present sur-
rounding him, and his natural and acquired gifts how-
ever humbly estimated, seem, in his view, intended of
Heaven to facilitate the work to which he is called by
the intimations of Providence and the voice of the
Church. Lastly and especially, is he convinced that
necessity is laid upon him to preach the gospel, by his
consciousness that it has been given to him not only to
be willing, but even ‘‘ to deszre to suffer hardship and
reproach in that good work.” It is here we find the
true spirit of a reformer, who will sacrifice everything
for God and truth, and who, indifferent to mere per-
sonal considerations, will yield only to the dictates of
conscience and of duty.

As it respects the ceremony of ordination, it will have
been perceived, from his view of ‘‘ lay preaching,” that
he did not regard it as essential to the exercise of the
functions of the ministerial office. With Greville Ewing
and the Haldanes, he was fully satisfied that it was
“the indispensable duty of every Christian to warn
sinners to flee from the wrath to come; to point out
Jesus as the way, the truth and the life,” and, after the
example of the first Church at Jerusalem, to ‘* preach
the word,” as Providence might afford opportunity. He
distinguished, however, between the simple recital of
the story of the cross, as a duty incumbent on all, under
proper circumstances, and the entire devotion of the

VIEWS OF ORDINATION 383

life of an individual to the particular work ot preach-
ing the gospel. In the latter case, he believed there
were special and unmistakable indications afforded to
the individual of his appropriate calling, and that it
was his duty, in obedience to these, to consecrate him-
self solemnly to the work, and to be formally set apart
by ordination. This he believed to be equally proper
in the case of other officers or functionaries in the
Church.

In a sermon which he preached about this period,
from Titus 1. 5, in which he takes a view of the offices,
office-bearers and ordinations under the Jewish and
Christian dispensations, and particularly of the pastoral
office in the Church of Christ, he thus refers, under
‘* Head II.” to ordination :

“(1.) John the Baptist was sent of God especially. John i. 6.
(2.) Our Lord (éoinse) ordained twelve, Mark iii. 14, and that
was by choosing them. John vi. 7o; Luke vi. 13. (3.) The
ordination of an apostle (y:v‘c#a) Acts i. 22. (4.) The ordina-
tion of deacons (caracrjoouev) Acts vi. 3. (5.) Philip preached
and baptized, having nothing more than the ordination of a
deacon. (6.) The ordination of Paul and Barnabas, Acts
xiii. I-45 Xiv. 23, (xsporovsavres), * with lifting up of the hands
had chosen them ; 2 Cor. viii. 19; Acts x. 41. Under ‘ Head
V., he says: (1.) You see that ordination is not a mere
unmeaning thing, but consists in the choice of the people,
which must be hearty. and that it might be evidenced, the
elders or rulers impose their hands. (2.) Why do we con-
tend for uninterrupted succession in ordination, seeing it is
not the persons called bishops who have the power, but the
people? (3.) How comes it that we contend so much about
having persons of superior authority to constitute, when in-
feriors have ordained superiors? Acts xiii. 1-3; 1 Cor. xii. 28.
(4.) How many persons preached and baptized without ordina-
tion? Acts viii. 1-4.”

384 MEMOIRS OF ALEXANDER CAMPBELL.

The following observations which he, at this time,
wrote down on the blank pages of one of his manu-
script volumes of juvenile essays, will exhibit his views
still more fully in regard to ordination and church gov-
ernment :

« General observations on Church Government, derived
from the Scriptures.

“In the Church of Christ, at its erection, there were dif-
ferent officers or builders appointed, such as apostles, pro-
phets, etc.; but in the Church, as to be regularly governed,
taught and regulated to the end of the world, there are but
two classes of officers, or two kinds of offices, viz.: ‘ Bishops
and deacons? We have the qualifications of these given
separately and distinctly, but for any other office of human
invention or appointment, we have not one word in the Word
of God as to the qualifications.

“« Observe, 1. That there are but two offices in the Church.
See Phil. i. 1. The Greek word for bishop is efzscofos ;
hence the word episcopacy. The meaning of the word
‘t episcopo’ is overseer. The Greek word for deacon is
‘ diakonos’ which signifies a servant. 2. One of these off-
cers (the bishop) was to superintend the spiritual concerns of
the people—to rale them, to teach them, to feed them. In
one word, see his qualifications, 1 Tim. iii. 1-7. ¿ was to
work in his office, not like the English bishops, who only
superintend. See verse 1,2. lle must each also and rule,
or take care of the Church, verses 4 and 5. 3. See the quali-
fications of the deacon, 1 Tim. iii. 8-14, and also Acts vi. 1-7.
They were only to attend to secular things.

‘“* Objections answered. 1. Have we not the office of an
elder spoken of in the Word of God? Yes; but it is used in
the Bible as equivalent to the word d/shop. See Acts xx. 17.
Paul there called the elders of the Church and gave them
an advice. See verse 28: ‘ Take heed to the flock over which
the Holy Ghost hath made you overseers,’ or bishops, as we
showed the word é/shop to mean an overseer; and it ‘s the

CHURCH OFFICERS. 385

same word here that is elsewhere translated ‘bishop.’ The
apostles called themselves e/ders. See John, Second Epistle,
first verse, and Third Epistle, first verse, but particularly see
1 Pet. v. 1-4. The elder’s office here spoken of is the same
as the bishop’s, verse 2. They were to feed the flock: they
were to fake the oversight or the episcopacy, as it is still the
same word which denotes the bishop’s office. And, more-
over, the apostles, who called themselves elders, held also the
office of bishop. See Acts of the Apostles i. 20, where thei
office is said to be a déshofric. If need be, see a still more
conclusive proof, Tit. i. 6, where the apostle authorizes him
to ordain elders; and then verses 6, 7, 8,9 give Titus the
qualifications of an elder under the term ézsho~, and show
him that the elder must have the qualifications of a bishop.
They were called bishops on account of their office, and elders
on account of the advanced period of their lives, they being
generally old men. The Greek word translated elder is res-
buteros—whence comes presbytery.

“As to the number of elders in the separate churches: It
appears that there was a plurality of elders or bishops in
every church. And we may suppose that there were more
or less on account of the largeness of the church. In the
Church of Christ at Philippi we read of ‘ bishops’—a plurality
of them as well as of deacons. Acts xx. 17, we read of a
plurality of elders, or, as they are called, bishops, verse 28, in
the Church at Ephesus. And in Acts xiv. 23, we read that
there were a plurality of elders ordained in every church;
and James, in his General Epistle to the Churches, tells them
if any one be sick, to call for the elders of the Church, v. 14.
And in the Church at Jerusalem, Acts xv. 4, we read of
elders in the Church as well as the apostles who resided there ;
Tit. i. 5. Thus do we prove that there was a presbytery or
elders in every Church.

“* Respecting Ordination. Acts xiv. 23, we read that two
persons were employed to ordain, namely, Paul and Barnabas.
Acts xiii. 3, we read that Paul and Barnabas were ordained
by imposition of hands. But it is uncertain whether it war

VoL. 1.—Z 33

386 MEMOIRS OF ALEXANDER CAMPBELL.

by one or more, as the word ‘their’ is not in the original.
Acts ix. 17, we read that Ananias only laid his hands on Paul.
1 Tim. iv. 14. we read of the laying of the hands of the pres-
bytery on Timothy; and we read also, 2 Tim. i. 6, that Paul
only had laid his hands on him; and also we learn that
Timothy and Titus were authorized to ordain elders or
bishops, which is sufficient for an example, as the laying on
of hands in the apostles’ time was to communicate peculiar
gifts sometimes to the person on whose head they laid their
hands, and sometimes for the purpose of setting apart to some
particular office, such as that of elder or bishop. We find in
the rules for governing the Church, given by the apostle to
Timothy and Titus, that every minister of the gospel, regu-
larly ordained, has power to ordain ézshops or elders. See 1
Tim. v. 22; 2 Tim. ii. 2; Tit. i. 5, each of which show that
Timothy and Titus had, as an example to the Church, power
to ordain ‘ faithful men who should be able to teach others
also.’ But we find many ministers, many eminent preachers,
preaching for a long time without any ordination at all. See
Acts viii. 4, and xi. 19, 20, 21.”

Such, in brief, were Mr. Campbell’s views of church
government, church officers and ordination in the latter
part of the year 1811. A plurality of elders and dea-
cons in every church for the administration of its affairs,
and preachers of the gospel or evangelists for the
spread of the truth among men, constituted the simple
arrangement as to functionaries. Each church was
independent, and had the exclusive authority to select
its own officials, who were, when approved, to be set
apart by a formal ordination. These views he con-
tinued to maintain unchanged through life. As to the
form or ceremony of ordination, he did not regard it
as conferring any authority, but as a public testimony
that the persons ordained. possessed the necessary au-
thority. In other words, he conceived it to be a solemn

KNOX AND CALVIN UNORDAINED. 387

mode of setting persons apart, and of committing them
to God in the discharge of the duties of the office to
which they had already been chosen or elected by the
church. Hence he utterly repudiated the claim of
apostolic succession; of priestly supremacy, and the
communication of any official grace by superiors to
inferiors; or that the clergy had any inherent power in
them as it respects ordination. In another place, in
reply to the question, why do you preach without au-
thority, he says, ‘‘ Who has authority? Who gave the
Presbytery authority to license men? Who gave the
Presbytery authority to make laws for the Church?
Who gave the Presbytery authority to decide religious
matters by vote? Who gave the Presbytery authority
to choose ministers?” * * * *

For these views of authority and of ordination he
had abundant support, not only in the Scriptures, but
in the opinions and practice of the great Reformers.
Calvin, without any ordination, began to preach at
Orleans, by the invitation of some of the citizens.*
Knox began to preach in the Castle of St. Andrews,
where the conspirators who had slain Cardinal Beatoun
were besieged by the Scottish Regent. He was in-
duced reluctantly to do this from the urgent call made
upon him by the refugees there assembled. This re-
luctance, however, did not proceed from the fact that
he had not been ordained since he had abandoned
Popery.

«We must not imagine,” says his biographer, Dr. McCrie,
“that the reluctance which he discovered to comply with the

call which he had received, proceeded from consciousness of

* D’Aubigné—“ Reformation in the Time of Calvin,” vol. ii. chap. xiv.
p. 19.

388 MEMOIRS OF ALEXANDER CAMPBELL.

its invalidity through the defect of certain external formalities
which had been usual in the Church, or which, in ordinary
cases, may be observed with propriety in the installation of
persons into sacred offices. These, as far as warranted by
Scripture or conducive to the preservation of order, he did
not contemn; and his judgment respecting them may be
learned from the early practice of the Scottish Reformed
Church, in the organization of which he had so active a
share. In common with all the original reformers, he re-
jected the order of episcopal ordination as totally unauthor-
ized by the law of Christ; nor did he regard the imposition
of the hands of presbyters as a rite essential to the validity
of orders, or of necessary observance in all circumstances of
the Church. The Papists, indeed, did not fail to declaim on
this point, representing Knox and other reformed ministers
as destitute of all lawful vocation. In the same strain did
many hierarchical writers of the English Church afterward
learn to talk, not scrupling, by their extravagant doctrine of
the absolute necessity of ordination by the hands of a bishop,
who derived his powers by uninterrupted succession from
the apostles, to invalidate and nullify the orders of all the
reformed Churches except their own—a doctrine which has
been revived in the present enlightened age, and unblush-
ingly avowed and defended, with the greater part of its
absurd, illiberal and horrid consequences. The fathers of the
English Reformation, however, were very far from entertain-
ing such contracted and unchristian sentiments. When Knox
afterward went to England, they accepted his services with-
out the smallest hesitation. They maintained a constant cor-
respondence with the reformed divines on the Continent, and
freely owned them as brethren and fellow-laborers in the
ministry. And they were not so ignorant of their principles,
nor so forgetful of their character, as to prefer ordination by
Popish prelates to that which was conferred by Protestant
presbyters. I will not say that our reformer utterly disre-
garded his early ordination in the Popish Church, although.
*€ we mav credit the testimony of his adversaries, this was

USURPA1L1UN PROGRESSIVE. 389

his sentiment; but I have little doubt that he looked upon the
charge which he received at St. Andrews, as principally
constituting his call to the ministry.”*

That the ‘‘ authority” in religious matters rested with
the congregation, was indeed the view of nearly all the
early reformers; and it is curious to notice how soon,
in the progress of affairs, this important truth became
obscured and lost. Individual assumptions soon be-
came precedents; precedents soon established customs ,
and customs soon resolved themselves into laws, to
which, in the different denominations, there was ex-
acted an obedience more strict than to those of Holy
Writ. It is curious, also, to see how even good men
will, when occasion serves, avail themselves of ambi-
guities and sophisms, in order to maintain or to extend
this usurped authority. Thus Wesley, though himself
but a presbyter of the Church of England, proceeded
to ordain Thomas Coke a bishop, under the plea that a
presbyter and a bishop had the same meaning in Scrip-
ture. This, indeed, was true, but, not according to the
episcopal canon by which Dr. Coke was already a
presbyter, and could not receive the higher rank and
authority of bishop from one who was merely a co-
ordinate. Yet this excellent man, Dr. Coke, so re-
markable for his zeal and his abundant labors, assumed
really the functions exercised by an Episcopal bishop,
in ruling over many churches, and in consecrating
Francis Asbury as bishop in America, through whom
the official grace is supposed to have passed to others
in succession. It is thus in religious as in civil affairs,
that assumed power becomes at length confirmed au-
thority ; that the rights of the many are gradually

* Life of John Knox, p. 48.
BS

390 MEMOIRS OF ALEXANDER CAMPBELL.

usurped by the few, and that mankind become at
length ruled by priests and kings, whose authority it is
made heresy or treason to dispute. Hence it was, that
nothing excited so much enmity toward Alexander
Campbell as the views he proposed touching the au-
thority and the doings of the clergy. It was, in fact,
his continued opposition to their claims, and his earnest
effort to restore the Church to its primitive position of
freedom, that brought upon him, in his future life, his
most bitter persecutions. From the moment, indeed,
that he presumed to question their authority to legislate
for the Church, they continued to wage, against hir
and his principles, a continual war of misrepresentation
and invective. In despite of their efforts, however,
his future labors in regard to this question were crowned
with remarkable success, so that no man probably ever
accomplished more in emancipating mankind from their
thraldom to religious leaders and the assumptions of
priestly power.

After having thus maturely and carefully considered
the question of ordination, as was his wont in relation to
all subjects of practical importance, he decided that it
was his duty to be ordained, and he was accordingly
solemnly set apart to the office of the ministry, with the
usual forms, on the first day of the new year, 1812. Of
this fact the following certificate was presented in court,
when, toward the close of the year, it became necessary
for him to apply for legal authority to perform the mar-
llage ceremony :

“We do hereby certify that Alexander Campbell, after ə
due course of trials preparatory to the work of the hoiy
ministry, was, according to the principles of this Church
regularly chosen and ordained a minister thereof, upon the
first day of January, one thousand eight hundred and twelve.

INFANT BAPTISM RECONSIDERED. 391

“í Given under our hands at our church meeting held at
John Dawson’s, this 1st day of September, 1812.
‘*THOMAS CAMPBELL,
* Senior minister of the First Church of the Christian
Association of Washington, meeting at Cross-roads
and Brush Run, Washington county. Pennsylvania.
‘GEORGE SHARP, WILLIAM GILcRIST, JAMES FOSTER, JOHN

Dawson.
** Deacons of the said Church.

“ Brooke county, December Term, 1812.
“ The foregoing was produced in court, and ordered to be

recorded on page 122 of deed book F. Teste
“ Jonn ConNELL, Clerk B. C. C.”

Having actedin a ministerial capacity heretofore in
entire harmony with his principles, and being now duly
ordained, he continued, during the winter, to labor as
usual with unwearied diligence in the sacred calling to
which he had thus formally and conscientiously devoted
his life.

On the 13th of March, 1812, his first child was born,
a daughter, who was called Jane, after his mother. In
recording the fact, he was so particular as to set down
the very hour of her birth, 3 o’clock P. M. Soon after
this event, a considerable change took place in his
views in regard to baptism. His wife, with her father
and mother, was still a member of the Presbyterian
Church, and, as the child grew, it is natural to suppose
that the question of infant baptism became to him one
of immediate practical interest. It is certain, at least,
that up to this period he does not appear to have given
to the subject of baptism a sufficiently careful attention.
The unity of the Church, the overthrow of sectarianism
and the restoration of the Bible to its primitive position,
had been the leading objects with him, and with his

392 MEMOIRS OF ALEXANDER CAMPBELL.

father; and, regarding the question of baptism as one
comparatively of small importance, they seem to have
left it, in a good degree, undecided in their own minds.
On the 3d of February, 1810, and again on the 19th
May, 1811, as well as on the 5th of June following,
Alexander had delivered a sermon upon Christ’s com-
mission to the apostles, Mark xvi. 15, 16, in which his
pusition in regard to baptism at those periods is dis-
tinctly stated, and in which he said in reference to it:
« As I am sure it is unscriptural to make this matter a
term of communion, I let it sp. I wish to think and
let think on these matters.”

His failure, thus far, to recognize the truth in relation
to this vexed question, was another instance of the truth
of the adage, which is perhaps nowhere so often veri-
fied as in the affairs of religion, that ‘*a man may look
at a thing without seeing it.” The subject had been
more than once before him, and constituted a part of
the text of the sermon above referred to, which he had
preached several times; yet owing to the particular
stand-point from which he had been taught to regard
baptism, he had entirely failed to recognize its actual
importance. As there is one angle of incidence in
which light is absorbed by an object, and another in
which it is reflected from it, and as an object assumes
various appearances according to the relative position
of the observer, so it is in regard to things contemplated
by the mind. Viewed from the stand-point of his early
education, infant baptism was a rite justified, inferen-
tially at least, and not to be neglected. Viewed from
the platform of the principles of the reformation urged
by his father and himself, it possessed no Divine au-
thority, yet as an ancient usage, and for the sake of
peace, it seemed to them expedient to allow its continu-

IMPORTANCE OF BAPTISM. 393

ance in the case of such members as conscientiously
believed it proper. Most of the members of the Church
furthermore, supposed themselves to have been in their
infancy already introduced into the Church by its means,
and even after Alexander discovered it to be unau-
thorized, he seems to have concurred, for the time, in
the plausible sophism proposed by his father which
begged the very point at issue, ‘‘ that it was not now
necessary for them to go, as it were, out of the Church
merely for the purpose of coming in again by the regu-
lar and appointed way.”

Under the influence of these conflicting and involved
opinions, Alexander Campbell seems to have suspended
his former investigations, and to have forborne giving to
this subject that impartial and continued attention neces-
sary to the discovery of truth. From the embarrassing
circumstances of his position, he, as he states in the
above sermon, concluded to ‘* let it slip’—to pass it by
as a matter of little relative importance, and to allow
the question to remain as it was. From the occasional
and incidental discussions of the subject, however, that
occurred among the members of the Brush Run Church,
there seems to have been a gradually increasing
conviction, on the part of many, that baptism was
a matter of much more importance than they had sup-
posed, and Alexander himself began to share in this
conviction. He began to perceive that an ordinance of
which, in the commission to the apostles, Christ had
deemed it necessary to speak particularly, and which
he had there connected directly with the salvation of
the gospel, in the declaration that ‘he that believeth
and is baptized shall be saved,” could not be one of
those unimportant matters of opinion which might be
allowed ‘‘to slip.” Admitting that infant baptism was

394 MEMOIRS OF ALEXANDER CAMPBELL.

without warrant, the question began to assume quite a
different aspect, and was no longer, ‘‘ May we safely
reject infant baptism as a human invention?” but,
« May we omit believers baptism, which all admit to be
divinely commanded?” If the baptism of infants be
without warrant, it is invalid, and they who receive it
are, in point of fact, still unbaptized. When they come
to know this in after years, will God accept the credulity
of the parent for the faith of the child? Men may be
pleased to omit /azth on the part of the person baptized,
but will God sanction the omission of daptzsm on the
part of the believer, on the ground that in his infancy
he had been the subject of a ceremony which had not
been enjoined? On the other hand, if the practice of
infant baptism can be justified by inferential reasoning
or any sufficient evidence, why should it not be adopted
or continued by common consent, without further dis-
cussion?

Such were some of the reasonings which, at this
time, pressed upon the mind of Alexander Campbell.
Being exceedingly conscientious, and sensible of the
responsibilities appertaining to the new relation in which
he stood, as a father, he was led to think much more
earnestly upon the whole subject, so that he might not
be found wanting in any duty that was really required
of him. Recalling to mind the little discussion with
Preacher Riddle of the Associate Reformed Church, in
regard to the principles of the ‘‘ Declaration and Ad-
dress,” in which Mr. Riddle said ‘‘there was no direct
authority in the Scriptures for infant baptism,” he deter-
mined that he would, at least, make an effort to settle
his mind finally upon the subject. Abandoning, then,
all uninspired authorities, he applied himself to the.
Scriptures, and searching out critically the signification

CONVICTIONS OF DUTY. 395

of the words rendered baptism and baptize in the
original Greek, he soon became satisfied that they could
mean only zmmerston and immerse. From his further
investigations, he was led finally to the clear conviction
that believers, and believers only, were the proper sub-
jects of the ordinance. He now fully perceived that
the rite of sprinkling to which he had been subjected in
infancy was wholly unauthorized, and that he was con-
sequently, in point of fact, an unbaptized person, and
hence could not, consistently, preach a baptism to others
of which he had never been a subject himself. As
these points were for some time matters of anxious
inquiry, he frequently conversed upon them with his
wife, who also became much interested in them, and
finally came to the same conclusions with himself.

As he was not one who could remain long without
carrying out his convictions of duty, he resolved at once
to obey what he now, in the light of the Scriptures, found
to be a positive Divine command. Having formed
some acquaintance with a Matthias Luce, a Baptist
preacher, who lived above Washington, he concluded
to make application to him to perform the rite, and, on
his way to visit him, called to see his father and the
family, who were then living on the little farm between
Washington and Mount Pleasant. Soon after arriving,
his sister Dorothea took him aside, and told him that
she had been in great trouble for some time about her
baptism. She could find, she said, no authority what-
ever for infant baptism, and could not resist the convic-
tion that she never had been scripturally baptized. She
wished him, therefore, to represent the case on her
behalf, to her father. At this unexpected announce-
ment, Alexander smiled, and told her that he was now
upon his way to request the services of Mr. Luce, as

396 MEMOIRS OF ALEXANDER CAMPBELL.

he had himself determined to be immersed, and would
lay the whole case before their father. He took the first
opportunity, accordingly, of presenting the matter,
stating the course he had pursued and the conclusions
he had reached. His father, somewhat to his surprise,
had but little to say, and offered no particular objec-
tions. He spoke of the position they had heretofore
occupied in regard to this question, but forbore to urge
it in opposition to Alexander’s conscientious convictions.
He finally remarked, ‘ I have no more to Bey: aton
must please yourself.” It was suggested, however,
that in view of the public position they occupied as
religious teachers and advocates of reformation, it would
be proper that the matter should be publicly announced
and attended to amongst the people to whom they had
been accustomed to preach; and he requested Alex-
ander to get Mr. Luce to call with him on his way
down, at whatever time might be appointed.
Wednesday, the r2th day of June, 1812, having been
selected, Elder Luce, in company with Elder Henry
Spears, called at Thomas Campbell’s on their way to
the place chosen for the immersion, which was the deep
pool in Buffalo Creek where three members of the
Association had formerly been baptized. Next morn-
ing, as they were setting out, Thomas Campbell simply
remarked that Mrs. Campbell had put up a change of
raiment for herself and him, which was the first intima-
tion given that they also intended to be immersed.
Upon arriving at the place, as the greater part of the
members of the Brush Run Church, with a large con-
course of others, attracted by the novelty of the occa-
sion, were assembled at David Bryant’s house, near the
place, Thomas Campbell thought it proper to present,
in full, the reasons which had determined his course.

SCRIPTURAL BAPTISM. 397

In a very long address, he accordingly reviewed the
entire ground which he had occupied, and the struggles
that he had undergone in reference to the particular
subject of baptism, which he had earnestly desired to
dispose of, in such a manner, that it might be no hin-
derance in the attainment of that Christian unity which
he had labored to establish upon the Bible alone. In
endeavoring to do this, he admitted that he had been
led to overlook its importance, and the very many plain
and obvious teachings of the Scriptures on the subject:
but having at length attained a clearer view of duty,
he felt it incumbent upon him to submit to what he now
plainly saw was an important Divine institution. Alex-
ander afterward followed in an extended defence of
their proceedings, urging the necessity of submitting
implicitly to all God’s commands, and showing that the
baptism of believers only, was authorized by the Word
of God.

In his remarks, he had quoted, among other Scrip-
tures, the command of Peter to the believers on the day
of Pentecost: ‘‘ Repent and be baptized, every one of
you, in the name of Jesus Christ, for the remission of
sins, and you shall receive the gift of the Holy Spirit ;”
and had dwelt at length upon the gracious promises of
God to all who should obey him. When he had con-
cluded, James Hanen, who, with his wife, had also con-
cluded to be baptized, took his child from its mother’s
arms, and requesting her to walk aside, asked her what
she thought of the declaration of Peter, ‘‘ You shall
receive the gift of the Holy Spirit,” and how she under-
stood it. Mrs. Hanen, being well acquainted with the
Scriptures, soon gave a satisfactory reply, and both were
accordingly baptized along with the rest, consisting of
Alexander Campbell and his wife ; his father and mother,

34

398 MEMOIRS OF ALEXANDER CAMPBELL.

and his sister—in all seven persons. Alexander had
stipulated with Elder Luce that the ceremony should be
performed precisely according to the pattern given in
the New Testament, and that, as there was no account
of any of the first converts being called upon to give
what is called a ‘‘ religious experience,” this modern
custom should be omitted, and that the candidates
should be admitted on the simple confession that ‘Jesus
is the Son of God.” These points he had fully dis-
cussed with Elder Luce during the evening spent at his
house when he first went up to request his attendance,
and they had been arranged as he desired. Elder
Luce had, indeed, at first objected to these changes, as
being contrary to Baptist usage, but finally consented,
remarking that he believed they were right, and he
would run the risk of censure. There were not, there-
fore, upon this occasion, any of the usual forms of receiv-
ing persons into the Church upon a detailed account of
religious feelings and impressions. There was, indeed,
no Baptist church-meeting to which any such ‘*:experi-
ence” could have been related, Elders Luce and Spear,
with Elder David Jones of Eastern Pennsylvania, being
the only Baptists known to have been present. All
were, therefore, admitted to immersion upon making
the simple confession of Christ required of the converts
in the apostolic times. The meeting, it is related, con-
tinued about seven hours. Before it commenced, Joseph
Bryant had to leave, in order to attend a muster of vol-
unteers for the war against Great Britain, which, it was
reported, Congress had declared on the fourth day of
the same month, June, although the declaration was
not formally made until the 18th. After attending the
muster, he returned home in time to hear an kours
preaching and to witness the baptisms. Such were

MENTAL CONFLICTS AND ADVANCES. 399

the leading incidents of this eventful occasion, whick
gave to the reformatory movement an entirely new
phase, and was productive of the most important con-
sequences.

It will be easily perceived, that the conclusions which
were thus practically carried out, had been reached
only through a series of severe mental struggles. The
difficulties in the way of Thomas Campbell, especially,
had been very great, not only from the predilections
arising from his early education, and the fact that he
had been for about twenty-five years a pzdobaptist
minister, but from the very natural desire he had felt,
since he commenced his efforts to secure Christian
union, to avoid everything likely to frustrate this desi-
rable object. He had no idea, indeed, in the beginning,
that to take the Bible alone would really lead to the
abandonment of infant baptism; and although this re-
sult was, at an early period, plainly predicted by others,
he constantly cherished the hope that the practice might,
consistently with his principles, be allowed as a matter
of forbearance. Subsequently, he had consented to
immerse three members of the Association, and seemed
to have become satisfied that scriptural baptism implied
the burial of tne person in water. But he still ap-
peared to cling to the opinion that the ordinance was of
far less importance than Christian unity, and that the
various questions connected with it might be left to the
decision of each individual, so that he hesitated to
adopt positively any view of the subject that would
render his overture less acceptable to the religious
public. Whilst his own mind remained in this state of
incertitude, many of those connected with him had
advanced beyond him, but were restrained from carry-
ing out their convictions by the respect which they felt

400 MEMOIRS OF ALEXANDER CAMPBELL.

was due to his position. When, however, his favorite
son and daughter announced to him their conclusions,
he found it necessary to come himself to a decision,
which, upon his own principle of being guided exclu-
sively by Scripture, he felt could not be different from
theirs. This was a necessity which he had evidently
longed to avoid, since he was aware it would at once
erect an impassable barrier between him and the pedo-
baptist community in which he had labored, and frus-
trate all his hopes of winning it over to his views of
Christian union. It was his love of truth; his own
conscientious convictions, and his desire to please God
rather than men, that could alone have enabled him
thus to yield up his cherished hopes, and to see the
road, which had at first seemed to him so broad that all
religious parties could walk therein together, gradually
diminish into a comparatively narrow path. That road,
however, had appeared broad at first merely because
its limits were not as yet properly defined; and al-
though he found it narrowed, when, under the Divine
instructions, its boundaries were more distinctly traced,
he had an increasing assurance that it was the way
that ‘‘leadeth unto life.”

It is perhaps useless to speculate as to what might
have been the result of the reformatory movement
initiated by Thomas Campbell, had he continued to
insist upon the loose views he had previously enter-
tained upon the subject of baptism. It is extremely
doubtful if his well-meant efforts could ever have made
any considerable impression upon the religious com-
munity at large, so completely wedded as it was. at
this period, to sectarianism. The religious denomina-
tions could never have been persuaded to discard their
speculations, traditions or ecclesiastical usages, and to

RELATIVE CHANGE OF POSITION. 401

sit down together harmoniously to learn the truth from
the Bible alone. Such a spectacle as this, indeed, like
the example of the Bereans of old, would have been
most cheering and hopeful. But it is not upon any
general principle, or even by the adoption of a few
particular truths, that a real Christian union can he
established. This demands at least a willingness to
receive the who/e truth, and involves a spiritual unity
with Him who is the Way, the Truth and the Life; for
that alone which unites the human soul to Christ can
unite Christians to each other. A mere conglomera-
tion, then, of the religious parties upon the admitted
principle that the Bible is the only rule of faith and
practice, would by no means have secured a religious
peace. It could have been, at best, but a temporary
truce amidst permanent hostilities, unless the spirit of
partyism could have been replaced by the spirit of
Christ, and there existed a sincere determination to
follow the truth whithersoever it would lead. It is
probable, therefore, that, in the existing state of things,
the mild and gentle overtures of Thomas Campbell
would have been disregarded in the future, as they had
been thus far in the past; and that the little band
which had rallied round the standard of peace, would
have been, after a time, dispersed or blended with the
existing parties. There needed, at this crisis, one to
take the lead, who was of a more adventurous spirit,
and who, realizing better the real posture of affairs,
could recognize the truth that peace could be reached
only through victory.

From the moment that Thomas Campbell concluded
to follow the example of his son in relation to baptism,
he conceded to him in effect the guidance of the whole
religious movement. As for himself, it was evident

voL. 1.—2 A 24 E

4032 MEMOIRS OF ALEXANDER CAMPBELL.

that he had previously accomplished his special mis-
sion in propounding and developing the true basis of
Christian union. (Considering his antecedents, he had
made an astonishing progress in this noble work, not
only unaided, but in the midst of hinderances and ob-
stacles which, to thousands in similar circumstances,
would have proved wholly insurmountable. But it was
difficult for him to advance beyond the general princi-
ples laid down in the ‘Declaration and Address” to
the practical and unforeseen results which those princi-
ples involved. Had it not been for the decision and
the untrammeled views of his son at this juncture, and
especially for that marked quality of conscientious
mental independence which he seems to nave largely
inherited from his mother, the reformation would not
probably, as already intimated, have advanced a single
step beyond the general results attained in vindicating
the claims of the Bible as the only rule of faith and
practice. Hence it was, that Thomas Campbell’s long
discourse at the baptism, while it was a rehearsal of
his own anxious struggles, and a faithful testimony to
his steady adherence to the Divine light by which he
had been led, and by which he had thus far success-
fully led others, was, at the same time, virtually the
surrender of that guiding light into the hands of a
successor. From this hour, therefore, the positions of
father and son were reversed, and each tacitly occupied
the position allotted to him. Alexander became the
master-spirit, and to him the eyes of all were now di-
rected. He felt that Providence had placed him in the
advance. He must lead the way, for conscience, enlight-
ened by the Word of God, impelled him irresistibly
forward. On neither side, however, was there the
slightest feeling of rivalry or ambition. On the con-

ACCESSIONS AND DEFECTIONS. 403

trary, as before, it was still a constant and affectionate
co-operation. Alexander’s habitual deference for his
father’s extensive and accurate knowledge of the Bible,
and his unalterable filial regard, led him constantly to
confer with him in respect to Divine things; while his
father, apparently conscious that his chief mission had
been accomplished, gladly recognized, in his admired
and greatly beloved son, a superior ability to appre-
ciate, grasp, promulgate and defend the cause’ which
he had so long labored to promote. He delighted,
accordingly, to hold council with his son, and to discuss
with him the momentous matters in which they were
engaged, so that no new truth was ever adopted or dis-
seminated without having undergone the careful scrutiny
of the minds of both, and frequently of those of others
also who formed part of the household or of the social
circle.

At the next meeting of the church of Brush Run,
which was on the Lord’s day succeeding the baptism
of the seven, thirteen other members, and among them
James Foster, requested immersion, which was accord-
ingly administered by Thomas Campbell, each one
making the simple confession of Christ as the Son of
God. On subsequent occasions, some others came for-
ward in like manner, so that the great majority of the
church speedily consisted of immersed believers, upon
which, the other individuals who had been in the Asso-
ciation abandoned the cause, being unwilling to follow
the reformatory movement any further. Among the
latter was General Acheson, who, indeed, for some time
previously, seemed to have lost his interest in the move-
ment he had at first so warmly espoused. Thus it was
with these reformers as it had been with the Haldanes
and their coadjutors. The truth respecting baptism

404 MEMOIRS OF ALEXANDER CAMPBELL.

forced itself at length upon the convictions of most of
those who were active in these respective reformations,
in spite of educational prejudices and the difficulties of
their position. And thus it was also with the church
at Brush Run, as it had been with the Haldanean
church at Edinburgh—immersion, apt emblem of sepa-
ration from the world, occasioned a separation among
those who had been previously united in religious
fellowship.

Upon the whole, then, it will be seen that a very
great progress had now been made, and that a very
great change had been effected, at least in the external
aspect of this little community of reformers. Immer-
sion had been unanimously adopted as the only true
scriptural baptism; infant baptism had been finally
and absolutely rejected as.a human invention, and the
simple confession of Christ, made by the early converts
to Christ, was acknowledged as the only requirement
which could be scripturally demanded of those who de-
sired to become members of the Church. As all these
matters were determined by the plain authority of Scrip-
ture, they have ever since continued to be prominent
features of this religious movement. During their
course, thus far, this band of reformers had recognized
themselves to be, not a sect, with its truths and errors
equally stereotyped and equally immutable, but a party
if progress—as learners in the school of Christ.
‘« Whereto they had already attained,” they endeavored
“to walk by the same rule and to mind the same
things.” In seeking for ‘‘ the old paths” they had, thus
far, found each new truth to lead them to another still
more obvious, as a single track often guides the tra-
veler, lost in the forest, to a pathway, which in turn
conducts him to one still wider and more easily pursued.

FULL IMPORT OF BAPTISM UNKNOWN. 405

The necessity felt for unity brought them to the Bible
alone; this led them to the simple primitive faith in
Christ, and this, in turn, had now guided them to the
primitive baptism as the public profession of that faith.
The full import and meaning of the institution of bap-
tism was, however, still reserved for future discovery.

CHAPTER. XIX.

Faith—Primitive Confession of Faith—Nature of the Christian Faith—
Conversion

HE best and highest reason that can be given for
any action is, that God commands it. Whatever
it may have in itself of manifest suitableness or of
probable utility, will, if it become a motive to its per-
formance, but detract to that extent from the obedience
of faith. This seeks to be assured only that it is God’s
will, and shines forth in a purer and holier light
when the command seems strange, incomprehensible
and even most unreasonable, as when Abraham laid
Isaac his son upon the altar of sacrifice. The blood of
the paschal lamb upon the Hebrew lintels; the mercy-
seat covering the law of human duty; the ashes of a
red heifer sprinkling the unclean, nay, the whole rigid
ceremonial of the Mosaic law, may be given as exem-
plifications of ordinances and commandments, as unex-
plained as they were imperative, and as adequate to
secure prosperity and life and pardon, as the obedience
they demanded was simple and unquestioning.

As the child who refuses to obey his father until the
latter first explains to him the particular reasons for his
commands, shows that he acts not from love and trust,
but that he disbelieves and doubts, and prefers the con-
clusions of his own feeble understanding to reliance upon

superior wisdom, so the individual who must know the
406

INSTITUTIONS OF THE GOSPEL. 407

philosophy of God’s commandments, and satisfy himself
as to their propriety before he will obey them, believes
not in God, but in himself. As it would have been
beneath the dignity of the Divine Lawgiver to make
obedience to his laws contingent upon man’s approba-
tion of their fitness, so has he ever, in perfect harmony
with his own character and the truest interests of man-
kind, simply delivered his commands and prohibitions,
with their rewards and penalties. In all cases, it was
sufficient for the true believer, in abstaining from any
act, to know that God had forbidden it, and in keep-
ing a Divine command to feel that ‘‘obedience” was
‘better than sacrifice,” and ‘‘ to hearken than the fat of
rams.”

Even under the New Institution, where the veil that
concealed the meaning of the Jewish ritual is taken
away, and the worshiper can look understandingly
to Christ as the end and antitype of that which was
abolished, it is not permitted that Reason should take
the place of Faith, or that human views of expediency
should usurp the province of Divine wisdom. An in-
stitution under which the just can live only by faith
must render conspicuous that simple and confiding trust
without which it is impossible to please God. Hence it
is, that in abolishing the worldly sanctuary and the
ordinances of the Mosaic economy, adumbrative of the
future, the New Institution confines itself, in its severe
simplicity, to three institutions commemorative of the
past. The Lord’s day, the Lord’s Supper and Baptism
have indeed of themselves a fitness to indicate or pic-
ture forth the facts which they commemorate, or the
new relations into which the believer enters; but they
are so divinely adapted to the purposes intended that,
while they trench as little as possible upon the domain

408 MEMOIRS OF ALEXANDER CAMPBELL.

of sense, they guide the thoughts of the believer to the
gospel facts, and fix his faith upon the person and work
of Christ. Unlike corrupt systems, such as Romanism,
which usurp the name and place of Christianity, and
seek, by imposing ceremonies and sensuous imagery,
to captivate the imaginative and awe the superstitious,
the gospel, in its simple administration, repudiates all
dramatic effect and all subordinate mediation, in order
to bring by faith the penitent sinner into spiritual
fellowship with the Father and with his Son Jesus
Christ.

The same simplicity which belongs to the institutions
of the gospel appertains to the gospel faith itself, which
is far from being what scholastic theology or vain
enthusiasm would make it—a mysterious and undefined
spiritual operation, or an instantaneous and miraculous
illumination; but which is simply a trusting in Christ,
a sincere belief in the testimony and truth of God.
This faith, again, with that appropriate directness which
marks the entire gospel, reveals itself in a willingness
to keep God’s commandments, and a readiness to make
before the world the acknowledgment of the Messiah-
ship of Jesus, not only orally in the ‘* good confession”
of the primitive Church, but in the entire subsequent
devotion of the life.

That the simple avowal that Jesus is the Son of
God constituted the confession of faith of the primitive
Church, is abundantly evident both from Scripture and
ecclesiastical history. Neander, in his ‘ Planting of
the Christian Church,” vol. i., p. 161, says:

“In baptism, entrance into communion with Christ seems
to have been the essential point: thus persons were united to
the spiritual body of Christ, and received into the communion
of the redeemed, the Church of Christ Gal. iii. ry Sia MG 6

THE PRIMITIVE CONFESSION. 409

x11. 13. Hence, baptism, according to its characteristic marks,
was designated ‘into the name of Christ,’ as the acknow-
ledgment of Jesus as the Messiah, was the original article of
faith in the apostolic Church, and this was perhaps the most
ancient formula of baptism, which was still made use of in
the third century. The usual form of submersion at baptism,
practised by the Jews, was transferred to the Gentile Chris-
tians. Indeed this form was the most suitable to signify that
which Christ intended to render an object of contemplation
by such a symbol—the immersion of the whole man in the
spirit of a new life.”

“In primitive times,’ says Gavin Struther, D.D., of the
Relief Church, Glasgow, in his admirable essay on the preva-
lence and insidiousness of party spirit, ‘the confession of
faith in use was very short. ‘If thou believest with all thy
heart,’ said Philip to the Ethiopian eunuch, ‘ there is nothing
to hinder thee to be baptized.’ And he replied, ‘I believe
that Jesus Christ is the Son of God.’ On this confession of
his faith he was baptized. The first uninspired compends
of Christian doctrine were short, plain and comprehensive.
The early Christians recognized a few leading principles as
essential to vital religion, and on other matters allowed every
member to think for himself; but the Church of Rome heaped
up article upon article, till her creed became long and full of
wire-drawn distinctions. The Churches of the reformation
having to testify against many corruptions, were led, in the
first instance, to give a lengthened enumeration of the articles
of their faith; and then, after they were attacked, to defend
those articles by a regular process of Scripture reasoning and
logical argumentation. As their ‘Confessions’ swelled in
size, they did not improve as ‘ helps to the weak,’ which was
at first their main intention. Covering, as they soon did, the
whole ground of ‘ didactic and polemic theology,’ unlettered
men could with difficulty fathom the meaning of their numer-
ous propositions. Like modern acts of Parliament, they
became abstruse from their very minuteness of detail, and
thus generated endless controversies, and produced many

35

410 MEMOIRS OF ALEXANDER CAMPBELL.

divisions by a labored attempt at shutting out every possible
mistake and error.”—Zssays on Christian Union, p. 426.

In view of existing circumstances and subsequent
results, it was, indeed, a memorable occurrence when,
on the 12th day of June, 1812, in presence of the assem-
bled multitude, Alexander Campbell first stood forth to
make the primitive confession of the Christian faith.
The day was beautiful, and the clear heavens shone
beneath in the bright waters of the swift-flowing Buffalo
as it wound through the secluded valley, and bathed the
massive roots of leafy elms or of the majestic Western
plane, which, with marbled trunk, lifted its cream-white
branches toward the skies. There, in the conscious-
ness of emancipation from civil and religious thraldom
and amidst the freedom of nature, yet in the very heart
of a sectarian community, the yet youthful reformer
uttered the simple acknowledgment of the Messiahship
of Jesus as the divinely-required prerequisite to bap-
tism—a confession now for the first time heard since
the earlier ages of the Church. It was upon this con-
fession alone, as he had informed Elder Luce, that he
would consent to be baptized. ‘‘1 have set out,” said
he, *‘ to follow the apostles of Christ and their Master,
and I will be baptized only into the primitive Christian
faith.” This was, truly, a remarkable stipulation, and
its practical and public fulfillment gave an interest and
an importance to the occasion which can hardly be too
highly estimated. It was not only a formal and open
condemnation of the elaborate doctrinal creeds and false
theories of conversion so popular amongst the religious
parties, but it was the restoration of the Christian faith
to its original simplicity and to its proper object. This
feature, thus first introduced, and which, in fact, became
at once the great characteristic of the reformation, de-

FAITH PERSONAL, NOT DOCTRINAL. 41)

serves to be carefully considered, along with the circum-
stances which led to its adoption.

The primitive confession is, indeed, the exponent of
the nature of the primitive faith. From the Scriptures
nothing can be plainer than that faith rests upon Christ
himself as its proper object. The faith that saves is a
believing on or znto Christ (č Xpcotov) ; a receiving
Christ himself—a trusting in Christ, in all the grandeur
of his personal character, and in all the glory of his
official relations, as prophet, priest and king. The
question, therefore, in regard to faith, was not, in the
beginning, ‘“ What do you believe?” the eager and sole
inquiry of modern religious parties; but ‘Zn whom do
you believer” It was the question addressed by Christ
himself to one who sought to know the truth: ‘* Dost
thou believe on the Son of God?” And the answer
was ‘‘ Who is he, Lord, that I may believe on him?”
For this direct personal reliance, indicated in the primi-
tive confession, and exhibited as true faith everywhere
in Scripture, men have unhappily substituted a trust in
the accuracy of their doctrinal knowledge—a confidence
in the orthodoxy of particular tenets; as if correctness
of religious opinion could secure the Divine favor, or
had in itself a mysterious saving efficacy. Doubtless,
when it was asked, ‘‘ Who is he, that I may believe on
him?” it was implied that some instruction was to be
given ; as also, when the inquiry was made, ‘t What think
ye of Christ?” that a correct apprehension was demand-
ed. Butit is to be remembered that the knowledge thus
required had still reference to a person; to the character
and relations of Christ Azmself as the Son of God and
the appointed Saviour of the world. Hence the gospel
was to be preached among all nations for the obedience
ot faith. Hence the gospel was the power of God to

412 MEMOIRS OF ALEXANDER CAMPBELL.

salvation to the believer, for this gospel was simply
glad tidings concerning Christ—the accredited and joy-
ful news of salvation through a once crucified but now
gloriously exalted Redeemer, to whom all authority on
earth and in heaven had been committed. The simple
facts which that gospel embodies, and the prophecies
and miracles to which it refers, in attestation of the
claims of the Messiah and the completeness of the
redemption he has achieved for men, are comprehensi-
ble by the humblest capacity, so that such a gospel is
indeed fitted to be preached to every creature however
illiterate or humble, and constitutes a ground of faith,
totally different in character and results from those
recondite speculations about the Divine essence, and
those abstract theories of the plan of salvation, Divine
sovereignty, human inability, etc, etc., which form the
burden of modern religious creeds.

The distinction here referred to had been, to some
extent, recognized in the very beginning of the re-
formatory movement. It was substantially implied in
the ‘ Declaration and Address,” when it was said that
‘¢inferences and deductions from Scripture premises,”
usually called ‘‘ doctrines,” were not to be made ‘‘terms
of communion”—that such deductions properly be-
longed, not to the Christian faith, ‘‘but to the after and
progressive edification of the Church, and ought not
therefore to have any place in the Church’s confession.’
Again, in the 8th Proposition it was affirmed,

“That as it is not necessary that persons should have a
particular xnowledge or distinct apprehension of all divinely-
revealed truths to entitle them to a place in the Church;
neither should they, for this purpose, be required to make a
confession more extensive than their knowledge; but that, on
the contrary, their having a due measure of scriptural self-

RELIGIOUS CORRESPONDENCE. 413

knowledge respecting their lost and perishing condition by
nature and practice, and of the way of salvation through
Jesus Christ, accompanied by a profession of their faith in,
and obedience to, him, in all things, according to his word, is
all that is absolutely necessary to qualify them for admission
into his Church.”

The distinction thus, at this early period, implied in
the principles adopted by Mr. Campbell and his father,
does not seem, however, to have been fully apprehended
by either for a considerable time afterward. Alexan-
der, it is true, as appears from one of his discourses
already referred to (page 376), seems in the spring of
1811 to have taken a simple and just view of faith as a
“trusting in Christ,” a ‘‘hearty reliance upon him for
salvation.” Subsequently, he read and reflected much
upon faith, and occupied himself in considering the
various conflicting theories upon the subject, both as it
regards the nature of faith itself, and the manner in
which it is produced. During the fall of 1811, and the
winter of 1812, he carried on an interesting correspon-
dence with his father upon various religious topics,
among which a large space is allotted to this particular
subject. This correspondence he carefully transcribed,
giving to his father the pseudonym of Philologus, and
assuming himself that of Philomathes. A few extracts
from this correspondence will serve to exhibit their
views of this important matter at that time.

In the first letter, dated October 17, 1811, Philo-
mathes speaks of a work by Thomas Taylor, published
in 1661, upon ‘‘ The Necessity and Efficacy of Faith in
Prayer,” and quotes him as saying, ‘‘ True saving faith
may exist in the minds of persons apt to doubt, or, in
other words, true faith is not always accompanied by
certainty in the mind that the things we desire by

35.2

414 MEMOIRS OF ALEXANDER CAMPBELL.

prayer shall be obtained, but the prayer of faith is
sometimes accompanied with doubting.” The letter is
then devoted to the discussion of the correctness of
this position, that saving faith may coexist with doubt,
and also of a distinction which is made between the
«faith of reliance” and the ‘‘ faith of assurance,” during
which a number of cases are cited from the Scriptures.
To this Philologus, the father, replies at considerable
length, in part as follows:

“The subject you have introduced must, on all hands, be
acknowledged to be one of leading importance. Next to the
revelation of salvation for guilty men, ¢#at by which we are
made partakers of it, and by which alone we must live, and
be actuated while in this world, as legitimate expectants of
the heavenly felicity, is to us of all things most important,
for it is written, ‘The just by faith shall live.”

With characteristic caution, he then first considers
the source from which true knowledge must be obtained
and the spirit in which it must be sought:

« Allow me, then, on entering upon this subject, to defer
an immediate reply to your quotation and statements respect-
ing your author’s views of the subject, reserving this for the
sequel. Whatever respect we may have for our own or
others’ opinions upon Divine subjects, yet in every com-
mencement to consider or discuss these things, on set pur-
pose, for our own or others’ advantage in the knowledge and
belief of the truth, it behooves us to have immediate recourse
to the Sacred Oracles, that we may stand upon sure ground ;
be the better educated in the truth; have its impression
deepened in our minds, and behold it with still greater ad-
vantage. Thus shall our certainty of the truth and attach-
ment to it increase with our labors; and thus shall we be
delivered from being servile followers and copyists either of
ourselves or others. Having ‘The Truth’ for our motto, and

DEFINITION OF FAITH. 4.5

‘What is truth? for our simple, single and upright inquiry,
let it not be apprehended that such a procedure can justly
implicate the lovers and students of sacred truth in the charge
of ignorance or instability. It will rather evince the sim-
plicity and purity of their hearts from the noxious inmates of
pride, self-confidence and vain presumption of infallibility,
to which the contrary practice may, with too great an appear-
ance of justice, be imputed. The apostle’s maxim, however,
fully justifies what I plead for: ‘If any man thinketh that he
knoweth anything, he knoweth nothing yet as he ought to
know.’ Besides, what does such a practice amount to, but
what in similar cases is just and natural, namely, to behold
or contemplate things in the ¿gt? ‘In Thy light shall we
see light,’ and ‘he that doeth truth, cometh to the light, that
his deeds may be made manifest that they are wrought in
God.’ Of course, he that speaketh truth in like manner—
that his words may be made manifest that they are of truth.’

He now goes on to dwell upon faith as being ‘* the
belief of the truth,” and gives a general definition of
‘the truth” as comprehending everything that God has
revealed of himself concerning his being and perfec-
tions, his works and will, and the present and future
state of his creatures. Taking thus, in the first instance,
the whole Divine Testimony as the subject-matter of
faith, he further remarks that the Divine veracity is the
ground, foundation or reason of our faith, and ‘‘God in
Christ the only proper and qualified object of it.”

« For as such,” he adds, ‘he revealed himself from the
beginning, and as such only is he the subject of supernatural
revelation, and as such only can he be justly considered by
all them that truly believe it; for, as such, is he held forth to
have been ‘from everlasting,’ from the ‘beginning or ever
earth was,’ though not so revealed till after the fall, and then,
at first, but obscurely. But no sooner did he reveal himself
in relation to the redemption and recovery of fallen man, than

416 MEMOIRS OF ALEXANDER CAMPBELL.

he did so by the means or mediation of Jesus Christ. And,
since then, in the process of the revelation with which he
hath favored the Church, he hath declared himself acting or
proceeding in and by Jesus Christ, in the creation of all
things and in all his managements. See Prov. viii. 22: ‘ The
Lord possessed me in the beginning of his way before his
works of old;’ and 30: ‘ Then I was by him as one brought
up with him; and I was daily hzs delight, rejoicing always
before him.’ See also John xvii. 5: ‘And now, O Father,
glorify thou me with thine own self, with the glory which I
had with thee before the world was.’ 2 Tim.i. 9: ‘His own
purpose and grace which was given us in Christ Jesus before
the world began ;’ and again, ‘ He hath created all things by
Jesus Christ; and again, ‘ He is the brightness of his glory,
and the express image of his person, upholding all things by
the word of his power; by whom also he made the worlds.’
‘By whom he will judge the world.’ Acts xvii. 31. So that
in no instance is God revealed to us but as in Christ. * *
* * But, God in Christ, or God, laying and executing all
his purposes of creation, sustentation, gubernation, redemp-
tion and judgment, in and by Jesus Christ, is the adequate,
comprehensive and adorable object of the Christian faith. * *

“ The full and firm persuasion, then, or hearty belief of
the Divine testimony concerning Jesus, comprehensively
considered as above defined, is that faith, in its proper and
primary acceptation, to which the promises and privileges of
salvation are annexed. See Peter’s confession and the re-
cognitions of John in his First Epistle: * Thou art Christ, the
Son of the living God; ‘Blessed art thou, Simon Barjona,’
etc., etc.; ‘ Whosoever believeth that Jesus is the Christ, is
born of God; ‘Who is he that overcometh the world but
he that believeth that Jesus is the Son of God? * + + œ

‘ PHILOLOGUs.”

Continuing the subject in a second letter, he enters
minutely and somewhat philosophically into the con-
sideration of some of the effects of faith; but, correct-

SOURCE OF TRUE FAITH. 417

ing himself and expressing his dislike of metaphysical
distinctions and definitions, he concludes with some
deductions from the whole premises, among which are
the following :

“1. That he who would harmonize as a teacher or preacher
with the intention and scope of the Divine economy, should
be careful to exhibit in a distinct and faithful manner the
whole testimony of God concerning himself, his works and
will, and the present and future conditions of his creatures.
Especially, a pure simple gospel view of God as in Christ,
reconciling the world unto himself; of Christ in his person,
offices and performance; of the Holy Spirit in his offices and
works, and of the absolute unconditionality of salvation, in
respect to any entitling or previous recommendatory qualifica-
tions whatsoever, as requisite to qualify the sinner for par-
taking of the offered salvation, or to lay a foundation for his
confidence toward God through Jesus Christ; even to the
exclusion of faith itself in its secondary import, that is, con-
sidering it as an act or exercise of confidence in Christ, his
office and work ; such confidence being the za¢zve and proper
result of a true knowledge and belief of the truth or truths
exhibited in the Divine testimony.

“2. That he that would be saved should hearken diligently
to the testimony of God, by the knowledge and belief of
which alone, testified to all who hear it for their salvation,
he may be delivered from the wrath to come, the guilt and
bondage of corruption, and have access into the glorious
liberty of the children of God, in the possession of that
confidence which casts out all fear. An effect this, which no
systematic theory can either produce or promote, and of
course makes no part of the preacher’s business. See 1
Cor. ii. 12.

2 # s + * ® ®

«5. From the aforesaid investigation, I further infer that all
the distinctions, directions and cautions about kinds and acts
of faith, thrust upon the public attention by preachings and

VOL. 1.—2 B

418 MEMOIRS OF ALEXANDER CAMPBELL.

writings, polemical and practical, are little, if anything, better
than fallacies and amusive speculations, tending to divert and
distract the mind from the truth—the great subject of salva-
tion—turning many aside after vain jangling, and greatly
deceiving others. For what other end serve the distinctions
about ‘ historical faith ;’ ‘ miraculous,’ ‘ temporary’ and ‘ saving
faith ;’ ‘the faith of reliance,’ ‘ assurance,’ ‘an act of faith;’
the ‘direct’ and ‘ reflex’ acts of faith; ‘ appropriating faith,’
‘the faith of adherence,’ etc., etc., if not to perplex or amuse?
Have we anything like this in the Scriptures? ‘So we preach
and so ye believed,’ say the apostles, and so the matter ends.
The Scripture, it is true, lays a great stress upon faith, and in
many places reproves hypocritical pretensions to faith, and
also exhibits evidences of genuine faith, and also exhorts to
self-examination on that subject, but how? Is it by the
intervention of those metaphysical, I might say barbarous,
distinctions of modern times? No such thing. The Scrip-
tures exhibit no such theory, They consider the subject
through a different medium. Show me thy faith by thy
works’ is the Scripture test, to distinguish the true from the
false, the genuine from the counterfeit professor, and not the
light, airy, cheap way of metaphysical distinction. It is true,
the ground that we have assumed and the plan we have pre-
scribed to ourselves, which is simply returning to the original
standard, and taking up and treating all religious matters as
we find them there, would, if strictly adhered to, for ever
extricate us from all the labyrinths of later inventions and
practices ; but it will take some pains, and much watchfulness
and caution, to bring ourselves to this. We are children of
yesterday, moderns in the newest sense of the word, and,
therefore, will find it no easy matter to look back over tne
heads of eighteen hundred ages, and to think, speak and act,
in matters of religion, as if contemporaries with the apostles
and members of the primitive Church. Lastly, I infer, from
the whole premises, that the great reason why the doctrine
of faith has been so perplexed and obscured, is the legal ten-
dency of the human heart, that constant self-flattering bias

THE POWER OF TRUTH. 419

which leads us to look for something in ourselves to distin-
guish us in the sight of God from others, were it but a sin-
gle act of faith—some felt formal confidence, or ‘ appropriat-
ing act,’ as they cal: it; something in ourselves as entitling or
interesting. Whereas no one does, nor indeed can, take any
merit to himself for believing a testimony where the truth is
conspicuous from the strength of the evidence. To withhold
belief in such a case is utterly impossible to rational nature.
Therefore, no thanks to the believing subject, except for being
rational, or for hearing a testimony, which, when brought to
his ears unsought, he could not avoid hearing—if these things
merit thanks. But, methinks, I hear it queried by the proud,
self-preferring heart, can such an involuntary, unavoidable
faith, such a bare belief of the naked truth, save me? Yes,
surely, if the truth thus believed be sufficiently interesting to
influence the conduct of the believer. If otherwise, let him
know assuredly that the merit of believing it will not save
him. Moreover, if it be sufficiently influential to affect his
conduct, no thanks to him for that; for, who, in his senses,
having drunk a poisoned bowl, would not, when duly certified
of his fatal mistake, gladly receive an antidote? Where is
boasting, then? It is excluded. By what law? Of works?
Nay, but by the law of faith. We see, then, upon the closest
investigation of the subject, that every kind and degree of
boasting is, and must be, for ever excluded by the law or tenor
of the New Covenant, which communicates its special and
saving blessings only and wholly by faith. I conclude this
subject by observing that the forbidding, discouraging sense
of our deep unworthiness, which we are prone to entertain
in reference to God, is not to be regarded as interfering with
our confidence toward him through Jesus Christ, as if we
were at any time, or in any case, ever to be conscious of any-
thing else, or better than the deepest unworthiness in refer-
ence to God and his salvation. * * * *

“Upon the whole, it is not theory, but a believing experi-
ence of the power of truth upon our own hearts, that will
qualify us either to live or preach the gospel of a free, uncon-

420 MEMOIRS OF ALEXANDER CAMPBELL.

ditional salvation through faith, and we may as well look to
the north in December, for the warming breeze to dissolve
the wintry ice, as to extract this believing experience of the
power of the truth out of the most refined and exquisite
theory about the nature and properties of faith, or of justifi-
cation, or of any other point of the Divine testimony, ab-
stracted from the testimony itself, as exhibited and addressed
to us in the Scriptures. Let us, once for all, be convinced of
this, that we may addict ourselves to study, believe and
preach our Bibles, and then shall we study, live and preach
to profit * ® ® * And may the Lord direct you in all
things, and make you one of his own preachers, and then,
like his renowned apostle, you will pour contempt upon the
wisdom of this world in all its most imposing forms, which
comes to naught; then will your maxim be, ‘Not in the
words which man’s wisdom teacheth, but in the words which
the Holy Ghost teacheth.’
« Farewell.
« November 29, 1811. PHILOLoGus.”

Such were the views of faith entertained by Thomas
Campbell, and in which his son Alexander always
substantially agreed. Thus the whole Divine testimony
was to be received as the only source of spiritual light
and truth. But that testimony was essentially a revela-
tion of God in Christ reconciling a guilty world. Christ
being the way, the truth, and the life, to believe on
him, to trust in him, was to attain the great purpose of
all the Divine communications. A complete acquaint-
ance with the Bible, however, though necessary to a
full understanding of the Divine character and will,
was not required in order to produce faith in Christ;
this being more immediately dependent upon the gospel
as preached by the apostles and exhibited in the New
Testament. As all the promises and types of preced-
ing institutions were verified in Christ, who was the

VIEW OF FAITH MODIFIED. 421

end of the law for righteousness to the believer, and as
the great work of salvation which he accomplished
was embraced in a few grand, comprehensive facts,
adapted to the humblest understanding, a knowledge of
these was sufficient in the first instance as the basis of
faith, however this might be subsequently evolved and
enlarged by an increased knowledge and experience.
Thus, as in every seed there is a germ of the future
plant, so in the simple gospel there was contained
essentially the entire plan of redemption. And, as in
the germ of every seed there are two points, one of
which always develops itself downward to form the
root, while the other as invariably extends itself up-
ward to form the stem; so tue revelation of Christ in
the gospel spreads its rootlets throughout the entire
Old Testament, reaching to the first promise in the
garden of Eden; while, in the New, it rises, in all the
excellency and glory of the work of redemption, until
it reaches the very heavens. Hence it was, that the
primitive faith, a simple trust in Christ, embodied in it
all the power of the Christian life, and that a simple
confession of this faith was all that was demanded in
the apostolic age in order to discipleship. Such in sub-
stance was the view of faith which Mr. Campbell had
now adopted; and such was the primitive confession of
that faith which he now, by his example, first restored
to the world.

With regard to this simple trust in Christ, embracing
both the understanding and the heart, it will be seen by
the minutes of his discourse (p. 376) that he at least,
up to the spring of 1811, retained the opinion that this
“trusting? was a special result of ‘‘ Divine power and
regenerating grace.” This view, during the reflections
and readings of the following year, was somewhat

36

422 MEMOIRS OF ALEXANDER CAMPBELL.

modified, and he came to regard the Divine testimony
itself as the only means through which faith was com-
municated. The false reasonings and unscriptural dis-
tinctions of the theological works he had been reading
upon the subject, seem to have engendered in his mind
a fixed dislike to the notions popularly entertained,
and to have led him to prefer the simpler view that faith
was the direct result of the Divine testimony—a view
which is expressly given in that testimony itself, when
it declares that ‘faith comes by hearing, and hearing
by the word of God.”

It will not appear strange that, with the Scriptures
before him, Mr. Campbell should come to such a con-
clusion, nor that, from his stand-point, the metaphysical
distinctions made by popular theological writers in re-
gard to faith should seem to him utterly groundless, if
not absurd. During the correspondence with his father,
above referred to, he thus writes to him under date of
March 28, 1812, about two and one half months before
his baptism :

“My attention for some time past has been directed to that
grand controversy, not yet decided, betwixt Messrs. Hervey,
Sandeman, Cudworth and Bellamy, concerning the apostolic
gospel. An old and a most important controversy. As the
performance of Mr. Bellamy in this dispute has been much
extolled by one numerous party of the contenders, I have
given it a tolerably close and somewhat critical reading. In
this letter, then, I propose giving you a brief review of the
sentiments advanced by this champion in his Dialogues and
Essa ys.*

* Joseph Bellamy, D. D., was a native of Connecticut, born in 1719, and
graduated at Yale College in 1735. He was a man of eminent abilities,
ardent piety and great power as a preacher. He became, also, a theological
teacher and writer, and died March 6, 1790, in the fiftieth year of his min-
istry, aged seventy-one. As a theologian he stands next in reputation te
President Edwards. —R

=

REGENERATION BEFORE FAITH. 423

“It appears to have fared with Mr. Bellamy as with many
other polemics; while endeavoring to abolish the sentiments
of his opponents, he establishes another scheme more absurd
in its nature and not less destructive in its consequences. If
I were to make any remarks on the style and method of Mr.
Bellamy, I would say that his method of treating the matter
in debate is puerile. His style is extremely uncouth, abound-
ing with barbarisms and tautology. You can hardly conceive
a more visible and impressive contrast than that which sub-
sists between the diction and style of Mr. Hervey and his
respondent. It is not, however, with his style, but with his
sentiments, I have to do according to my expressed intention.
To proceed then: the outline of Mr. Bellamy’s gospel which
he opposes to Messrs. Hervey. Sandeman and Cudworth, is
obviously such as the following, when reduced to its simplest
parts:

“1. A man must be regenerated previous to the first act of
faith. 2. He must, before he believes the gospel to be true,
approve of the law as holy, just and good, and love it on this
account. 3. Then through the law as a glass he must dis-
cover the glory of God, and love him on account of his own
glorious excellences. 4. Afterward, he must discover the
wisdom of God in the gospel way of salvation, and, with all
these qualifications, he then believes the gospel to be true ;
all this previous to the first act of faith, which he says is a
‘holy act,’ for his faith implies holiness, repentance, conver-
sion and reconciliation ; and yet he maintains that repentance
is before forgiveness. That you may read his sentiments
with your own eyes, please consult pages 14, 16, 17, 19, 58,
79, 81-103: Essays, 122, 125, 147.

‘‘ Respecting his first prerequisite, Regeneration, page 17:
‘ Regeneration must be before faith,’ John (i. 12, 13). I would
inquire what is the meaning of regeneration? Is it not the
communication of spiritual life to the soul, which principle
of spiritual life is the beginning of eternal life? ‘If any be
in Christ, he is a new creature ; all ‘old things are passed
away.’ ‘All things are become new’ when a man is regene-

424 MEMOIRS OF ALEXANDER CAMPBELL.

rated, he is then possessed of a new life, he is zow alive and
shall never die. I think this proposition would sound some-
what strange in the ears of a Christian, ‘ That a man may be
possessed of eternal life and yet disbelieve the gospel? Mr
Bellamy virtually maintains this; for if regeneration be the
communication of spiritual and eternal life, and if this be
previous to faith, then a man may live and die and enjoy
eternal life without faith. But, according to Mr. Bellamy’s
idea, regeneration is one of the most unaccountable things in
the world. It is an effect produced without any cause. But
we are assured, from the New Testament, that the Word of
God is the means of regeneration—not a means which man
uses in order to salvation, but a means which God uses. ‘ Of
his own will begat he us wzth the word of truth.’ James i. 18.
‘Being born again not of corruptible seed,’ but by ‘ incor-
ruptible’ seed, by ‘the Word of God.’ 1 Peter 1. 23. ‘ Who-
soever is born of God doth not commit sin, for his seed
remaineth in him.’ 1 John iil. 9. 2 John 2: ‘For the truth’s
sake which abideth in us? From these Scriptures we learn,
in this figurative style, that God begets us of his own will—
with incorruptible seed, the word of truth, and the effect is a
new creature. One question determines this point. Is it the
Word of God, believed or disbelieved, that regenerates us? If
disbelieved, all unbelievers are regenerate; if believed, then
Mr. Bellamy’s scheme falls to the ground. Mr. Bellamy lays
a great stress on John i. 12,13: ‘Them that believe on his
name which were born,’ etc. He supposes that John is
describing religion as he does, in order, which is first, second
and third; but I apprehend that this passage is descriptive of
character—not of the order of salvation.

“ Mr. Bellamy’s second prerequisite, page 17. You and I
must approve the law as just, holy and good, glorious and
amiable, with application to ourselves, before we can with
all our hearts believe the gospel to be true. As Mr. Bellamy
is very verbose and his performance most tautological, I
might refer you to a hundred places where the sentiments I
animadvert on are stated and confirmed in his own way.

THEORIES UNPROFITABLE. 425

Sce the above references. This sentiment is unfounded in
Divine revelation, nay, the contrary is obviously inculcated.
To the man who disbelieves the gospel, ‘the law worketh
wrath.’ The carnal mind is enmity against it and is not sub-
ject to it, ‘neither indeed can be.’ Paul only had attained to
approve and love the law through the gospel. The law is not
that which reconciles us to God, but God in Christ reconciles
us to himself. Those enemies whom he hath reconciled were
reconciled through the death of Christ. Surely it is only the
man who believes the Divine Record and trusts in the death
of Jesus Christ, that can be considered as having been recon-
ciled through the infinite goodness of God. * * * =

“ What must the orthodoxy of those be who hold Mr. B.
as a model defender of the Christian faith? I should not
have wearied your patience reading, or tired myself transcrib-
ing, these extracts, were it not to give you an idea of the state
of that Church which receives, admires, recommends and
contends for this performance as almost canonical. I have
only mentioned some of the most exceptionable parts of Bel
lamy’s performance, but those I have mentioned give an idea
of his system, which, at least, is semi-Arminian. I have read
about one half of Cudworth this week. Will give you my
sentiments respecting his performance in my next. I am
weary of controversy. I reap some advantages, but not
enough to counterbalance the disadvantages. The simple
truth is the best defence of the truth, which, while it enlightens
the understanding, sanctifies the heart. PHILOMATHES.”

Thus it was that Mr. Campbell came to regard the
extravagant notions of conversion popularly enter-
tained, and the perplexing definitions of faith given by
theological writers, as wholly unscriptural and unwor-
thy of regard. Disposed to rely only upon the Scrip-
ture, and to limit his convictions by its express lan-
guage, he could not perceive much utility in mere
theories on any religious subject. The inquiry, with
him, was always, What say the Scriptures? and to

36 *

420 MEMOIRS OF ALEXANDER CAMPBELL.

their teachings his understanding and his heart ever
responded, as the chords of a well-tuned harp to the
touch of a musician. He saw clearly that faith was the
belief of the truth, that it rested upon the Divine testi-
mony, and that, whatever theology might say or theorists
pretend, its quality was to be determined, not by theo-
logical definitions or by frames and feelings, but by the
Scripture test, a willingness to keep God’s command-
ments. His view of converting faith came to be,
therefore, substantially that entertained by J. A. Hal-
dane and John Campbell, mentioned on pp. 155-157.
It taught him to look off to Jesus rather than to trust to
the varying moods and emotions of the mind, and to
rest his hope upon the merits and faithfulness of Him
who is unchangeably the same, rather than upon any
inward impressions or transient feelings. As matters
of fact, he was not disposed to deny that in many cases
a peculiar vividness of conviction and excitement of
feeling accompanied belief, and, under certain circum-
stances, became unusually striking. Both he and his
father had formerly had such ‘‘ experiences,” as they
were called, and he always felt an interest in the recital
of such matters by others, as evidences of their earnest-
ness and sincerity, but he objected that men were dis-
posed to rely on these rather than on the Word and
Testimony of God, and to neglect and disparage assur-
ances derived from the. belief and obedience of the
truth, while seeking in themselves, often in vain, for
those evidences which modern systems demanded.
The more he read and examined these systems, the
more he became convinced that they had departed from
the simplicity of the gospel, and had substituted human
speculations and theories for the plain teachings of the
Bible. It became therefore largely the labor of his

CONVERTING INFLUENCES. 427

future life to dethrone these theories from the power
they had usurped over men’s minds, and to restore the
Word of God to its proper authority. Whatever might
be urged in favor of ‘‘ appropriating faith,” or of the
commonly-received theories upon the subject, he came
to regard such definitions and speculations as of no
practical utility. Whatever harm they could do, he felt
assured they could do no good, inasmuch as it was
admitted by all that a cordial reception of them in their
most orthodox form tended, in no degree, to procure
those special spiritual operations which men were taught
to expect.

There were, indeed, some difficult questions con-
nected with the subjects of conversion and faith, which
he does not, at this period, seem to have considered,
except in a very general way. One of these was:
Why, if faith comes by the word of God, is it not
produced in a// who hear that word? Why is it that,
when the gospel is preached, a few particular individ-
uals only believe and obey it? And again, Why is it
that itis proper to pray for the conversion of individ-
uals or of the world at large, unless it be agreed that
some special influence or interposition is to be expected
in answer to prayer?* No one admitted the propriety
of such petitions or offered them more sincerely than
Mr. Campbell, and to deny that there was an influence
of any kind to be expected and exerted in any case in
aid of the gospel, would have involved a practical in-
consistency. He did not, therefore, deny the import-
ance or existence of such aid, but its nature he appears
to have left undetermined in his mind, preferring to
leave all such matters with God. He did not conceive

© These questions will be found elucidated in a subsequent part of these
Memoirs.

428 MEMOIRS OF ALEXANDER CAMPBELL.

it to be the duty of an evangelist to preach a theory of
conversion, but to ‘‘ preach the Word,” and to leave the
event entirely with God. Of this he remained abso-
lutely certain, that it was right and safe always to
adhere closely to the Scriptures, and to teach and ob-
serve such things only as matters of faith and duty for
which there could be produced a Divine warrant. It
was therefore perfectly in harmony with his principles
that, at his baptism, he refused to sanction, by relating
an experience, any of the popular theories of faith, and
that he determined to adhere closely to Scripture prece-
dent and the admitted practice of the primitive Church,
by making only the simple, but all-comprehending
confession of the Messiahship of Jesus.

CHAPTER UXX!

Spirit or Persecution—Sabbath-keeping—Union with Baptists— Home.
labors—Discussion on Religious Fellowship.

HE conversion of the church at Brush Run into a

society of immersed believers was quite a marvel
and an offence to the religious communities of the
neighborhood. Displeased as most of them already
were by Mr. Campbell’s previous opposition to existing
usages, this decisive step, which separated him at once
from all pedobaptist sympathy, greatly intensified the
prejudices which the clergy had succeeded in exciting
against him. That a party of individuals who had
been nearly all members of orthodox churches should,
without extrinsic influence, but simply from their own
investigations, take upon themselves to repudiate pub-
licly and finally infant baptism, and to adopt immersion
as the primitive institution, and this, too, in the very
heart of a pedobaptist community, under the control
of a watchful and active ministry, was regarded as a
most presumptuous proceeding, and one well calculated
to subvert the entire order of religious society. There
were no heresies so flagrant which such a party might
not embrace. There were no extremes so wild to which
they might not run, as they refused to be guided or
restrained by those who were the chosen leaders of the
people. Hence the ‘‘drum ecclesiastic” of each differ-

ent party was beaten, with more than usual vigor, ir
12?

430 MEMOIRS OF ALEXANDER CAMPBELL.

vehement efforts to demonstrate to the awestruck audi-
tory the terrible consequences of such departures from
the views and practices of ‘‘great and good men,”
and from the standards of the established Churches.
Throughout this region of country, the power of the
clergy was, at this time, almost supreme, and those
who questioned it were at once put under the ban of
religious society, being regarded as disorganizers. and
even treated as outlaws in the spiritual kingdom. It
may readily be supposed that under these circumstances
the members of the Brush Run Church were blessed
with no small amount of persecution, and that this was
carried as far as the laws and social regulations would
permit. As an illustration of the state of feeling which
then existed, the following incident may be related.
As Alexander Campbell was one evening returning
from an appointment, he perceived a violent storm
likely to overtake him, and called at the house of a
Seceder lady to request shelter. The lady, who came
to the door, desired, in the first instance, to know his
name, and being informed that it was Alexander Camp-
bell, she at once informed him that she could not admit
him into her house. He was, therefore, obliged to pass
on homeward, and to brave the fury of the tempest
and the dangers from the timber falling across his
way, which was chiefly a mere bridle-path througn the
woods. He did not, however, cherish the slightest
unkind feeling toward the lady who had acted thus
inhospitably. On the contrary, he used to say in after
years, when. relating the circumstance, that he had
always entertained the highest respect for her, as he
was confident she had acted from a sense of religious
duty, and that she must have been a pious and very
conscientious woman, to have been able thus to repress

TRIALS AND PERSECUTIONS. 43!

her natural feelings of kindness, lest she should sin by
receiving into her house one whom she was taught to
regard as a false religious teacher.

The bitter prejudice thus excited by clerical influ-
ence continued to manifest itself in various ways and
for a number of years. Misrepresentations of all kinds
were freely circulated amongst the people; friendships
were broken off; the ties of family relationship were
weakened, and the discord of religious controversy
invaded the quietude of the most secluded habitations.
Christ had declared in the beginning that he came not
to send peace on earth, but a sword—‘‘to set a man at
variance against his father, and the daughter against
her mother, and the daughter-in-law against her mother-
in-law.” The members of the Brush Run Church now
fully experienced the truth of this declaration, as they
found that obedience to the Divine word raised up foes
in a man’s own household, and that, in order to be
worthy of Christ, each one must take his cross and
follow him. The opposition, however, by no means
confined itself to private intercourse, or even to the
pulpit, but manifested itself in business relations, in the
withdrawal of custom from members whose callings
were dependent upon public patronage, and in slights
at public gatherings whenever it was supposed an in-
dignity might be safely offered to any member present.
Such opportunities were sometimes afforded at appoint-
ments for preaching, and particularly on baptismal
occasions. It happened, more than once, that while
Thomas Campbell was baptizing individuals who came
forward from time to time to unite with the church,
sticks and stones were thrown into the water from
amidst the crowd assembled; imprecations also would
sometimes be heard, and even threats of personal vio-

434 MEMOIRS OF ALEXANDER CAMPBELL.

lence. The administrator, however, always remained
perfectly calm, and performed his office with a dignity
and a solemnity which secured the respect of, at least,
the better portion of the audience. Such demonstra-
tions of enmity are not known to have occurred at any
of Alexander’s appointments. There was something
so commanding in his appearance, in the clear em-
phatic tones of his voice, and something so expressive
of power and determined will in the eagle glances of
his eye, that he seemed to hold his audience, prejudiced
as they were, under a sort of spell, and no one was
ever found bold enough to venture upon any annoy-
ances.

One of the chief things circulated about the reformers
at this time was, that they paid no respect to the Sabbath
day. This, if believed to be true, could not fail to ap-
pear a heinous offence in the eyes of the Presbyterians,
who composed almost the entire population of this part
ot the country, and who regarded it as one of the most
important duties to keep, in a very solemn manner, the
first day of the week, which they conceived to be a sort
of Jewish Sabbath, asserting that the Sabbath day was
changed from the seventh day to the first. As the
Scripture contained no record of such a change, and
gave no authority for it, the reformers, of course, could
not admit it; and the simple denial of this fact at once
exposed them to the charge of paying no respect to the
Sabbath, while, in point of fact, they paid as much
respect to the first day of the week as their neighbors.
Because, however, they would not cad/ it ‘‘the Sab-
bath,” nor regard the Jewish law in relation to the
Sabbath, or seventh day, as applicable to the first day
of the week, a prodigious clamor was raised against
them, as violating one of the most sacred of the com-

OBSERVANCE OF THE SABBATH. 433

mandments. It is true, that they who thus judged, did
not themselves keep the first day of the week according
to the Jewish law regulating the Sabbath, which de-
clared that whosoever should ‘ do any work on that day
should surely be put to death.” (Ex. xxxi. 15), in
harmony with which precept, when a man was found
gathering sticks upon that day, he was taken out of the
camp and stoned to death. Num. xv. 36. On the con-
trary, they assumed the privilege not only of changing
the day, but of performing then also whatever they
might choose to regard as ‘‘ works of necessity or
mercy.” Thus they thought it right to travel more than
a ‘*Sabbath-day’s journey” to meeting ; to grind grain in
a very dry time for the community on ‘‘ Sabbath” after a
shower; to take special care of their flocks and their
herds on that sacred day, etc., etc.*

* Among those who stood very high in the Presbyterian Church, some
curious cases are recorded, which illustrate the diversity of opinion and
practice which arises, when every man is allowed to interpret the law accord-
ing to his own views.

It is related that James A. Haldane, when a lad, made a tour, along with
one of his school-fellows, George Ramsey, through the North of England,
accompanied by his teacher, Dr. Adam, rector of the High School of Edin-
burgh, and author of the “ Roman Antiquities” and other valuable works.
They traveled on horseback, and were also accompanied by the Rev. Dr.
Macknight, the well-known commentator, whose practical disregard of the
Lord’s day made a deep impression on his fellow-travelers. In speaking of
this, the author of the “ Memoirs of the Haldanes” says: “ Although Dr.
Adam was not an enlightened man in spiritual things, and then attended the
very moderate teaching of the minister of St. Cuthbert’s Chapel-of-Ease, yet
he had been accustomed to reverence the outward symbols of religion. But
when they had crossed the border and arrived in an Episcopalian country,
Dr. Macknight persuaded his learned friend that, being now out of the
bounds of Presbytery, and under no obligation to countenance prelatical wor-
ship, it would be very absurd to allow their journeying plans to be deranged
by the intervention of the Sabbath. This convenient doctrine at first sur-
prised, but at last proved very palatable to the young travelers. For a time,
Dr. Adam felt very much ashamed when they entered a town or village when
the church-going bells were calling the people to the services of the sanc-

VoL. 1.—2 C 37

434 MEMOIRS OF ALEXANDER CAMPBELL.

No one, however, more approved or admired the
quietude and becoming solemnity with which this day
was generally observed in Presbyterian communities,
nor did any one render a more sincere respect to it than
Mr. Campbell, for this term, in order to avoid confusion,
will be hereafter, in these Memoirs, appropriated to the
son, his father being designated as such, or by his
name, Thomas Campbell. He made it a rule through
life not to travel on the Lord’s day, except to an ap-
pointment for a religious meeting, and constantly held
the day as one to be sacredly appropriated to religious
duties. He entirely discountenanced the practice of
Sunday visiting, and urged everywhere the importance
of keeping the day in joyful memory of the resurrec-
tion of Christ, and with such services as tended to
promote Christian edification and enjoyment. About
this period, he thus wrote to a person who had been
circulating the report that the Brush Run Church did
not observe the first day of the week sacred to the
Lord. ‘‘ This,” said he, ‘is a misrepresentation, for
there is no sect known to us, and especially amongst our
neighbors, that pay a more sacred regard to this im-
portant day than we, though we do not convert it into a

tuary. But these scruples were soon overcome by the doughty commentator.”
It must not be understood, however, that Presbyterians in general sanctioned
Dr. Macknight’s views in regard to Jewish observances, or that such cases
as those referred to, would at all fairly represent the opinions they held with
regard to the first day of the week, or Sabbath, as they made it a point to
call it And such cases were just as far from representing the sentiments o1
the practice of Alexander Campbell and those associated with him. For.
although he regarded the positive and ceremonial institutions of the Jewish
law to have been fulfilled in Christ, and that the antitype of the Sabbath was
found in the heavenly sabbatism of the New Institution in which men cease
from their own works, having found rest and righteousness in Christ, he, on
that very account, felt but the more disposed to reverence and honor the
day which was commemorative of the fact that Christ rose again for our
justification.

RELIGIOUS ENJOYMENT. 435

Jewish Sabbath. The morning of the day we freely
consecrate to the Lord in reading, meditation, prayer,
with other necessary duties. During the day we as-
semble to commemorate the death, resurrection and
works of Christ—to pray, to praise, to comfort and
edify one another, and to converse only on such things
as stand connected with our Church relations and rela-
tive duties, and if ever anything of a worldly nature is
introduced, it is not of choice, but of necessity, as aris-
ing out of our circumstances and mutual relations, and
all alluding to our existence asa Church. In the even-
ing of the day we conclude as we began. So that
there are no professing Christians of any denomination,
even those who call the Lord’s day a Sabbath, who pay
a more rational, scriptural and sacred regard to the
Lord’s day than we.”

The misrepresentations and petty persecutions, how-
ever, to which the members of the church at Brush
Run were subjected, only served, as is usually the case,
to convince them more fully of the correctness of their
course, and to attach them more strongly to one another.
They had ‘‘ obeyed the truth through the Spirit, unto
unfeigned brotherly love,” and felt that they had been
‘‘regenerated by the Word of God, which liveth and
abideth for ever.” The doubts that had previously dis-
turbed their minds on the subject of baptism were now
dispelled, and they enjoyed the peculiar gladness which
belongs to the bright hours of the earlier period of both
the natural and the spiritual life. Having been unable,
tor want of means, to finish the interior of the meeting-
house, they were, nevertheless, accustomed to meet in
it regularly, and continued to do so, even without
fire, during the inclemency of winter. They visited
often at each other’s houses, often spending a consider-

430 MEMOIRS OF ALEXANDER CAMPBELL.

able portion of the night in social prayer, in searching
the Scriptures and singing hymns of praise. Their
affections seemed to be elevated above the love of the
world by the love of Christ, and the deeply implanted
prejudices of a sectarian education and training, ap-
peared to have died away beneath the overshadowing
influence of Divine truth.

As was naturally to be expected, the adoption of
immersion which had brought the church of Brush
Run into so much disfavor with the Pædobaptist com-
munity, only served to give to it more acceptance with
the Baptists. Of these, indeed, there were but few in
the particular region of country between Washington
and the Ohio river. East of Washington, however,
along the Monongahela river, and throughout the rich
valleys at the western base of the Alleghany mountains,
they were tolerably numerous, and had formed an
association of churches, called ‘‘ Redstone,” from an
old Indian fort of that name on the Monongahela,
about sixty miles above Pittsburg, where the town of
Brownsville is now situated. In addition to his ac-
quaintance with Messrs. Luce and Spears, Mr. Camp-
bell had, from time to time, formed that of other mem-
bers belonging to the Association, who often urged that
the Brush Run Church should connect itself with this
religious body. Determined, however, to preserve its
independence as a church, and knowing that, notwith-
standing the claim of independency put forth in theory
by the Baptist churches, they were very much under
the control of the clergy, who constituted the ruling
element in the Associations, the proposed measure was
regarded for some time as one of doubtful expediency.
Another obstacle was, that the churches composing the
Association had adopted the Confession of Faith set

IMPORT OF BAPTISM. 437

forth by a Baptist Association at Philadelphia, Sep-
tember 25, 1747, and which contained a fair proportion
of the unscriptural theories and speculations usually
found in such standards. The practice of immersion
indeed, instead of sprinkling, seemed to constitute al-
most the only important difference between the Baptists
and other sects: and although the Brush Run members
had adopted immersion, and were hence reputed to be
Baptists, they felt that there was a wide difference
between them and the Baptist communities in regard to
the great principles of religious liberty and progress,
as well as to the necessity of returning to the faith and
practice of the primitive Churches. In their conformity
to these, they had advanced far beyond the Baptist
stand-point, even before the adoption of immersion,
which, with the simple baptismal confession they had
chosen, did not bring them to the position held by the
Baptists, but, in reality, had placed them still farther in
advance. It was after a long and difficult progress,
that the Bible had guided them to the primitive baptism,
and they would have been obliged to retrace almost all
their steps in order to place themselves on Baptist
ground, as it was then measured and staked out by the
masters of assemblies. Besides, immersion itself was
not to the church of Brush Run precisely what it was
to the Baptist Church. To the latter, it was merely a
commandment—a sort of front door by which regularity
and good order required people to enter the Church.
With the former, it was a dzscovery which had the
effect of readjusting all their ideas of the Christian
institution. It was to them the primitive confession of
Christ, and a gracious token of salvation, and although
they did not fully, as yet, comprehend, as afterward,
its entire purport, its relations were so far understood
317

438 MEMOIRS OF ALEXANDER CAMPBELL.

as greatly to enlarge and simplify their conceptions of
the entire gospel. Upon these points, however, and
upon the circumstances which led to a conditional
union with the Redstone Association during the fall of
1813, it is proper to hear Mr. Campbell himself. who
gives the following account, Harbinger for 1848, p. 344 :

« After my baptism, and the consequent new constitution
of our church of Brush Run, it became my duty to set forth
the causes of this change in our position to the professing
world, and also to justify them by an appeal to the Oracles
of God. But this was not all; the position of baptism itself
to the other institutions of Christ became a new subject of
examination, and a very absorbing one. A change of one’s
views on any radical matter, in all its practical bearings and
effects upon all his views, not only in reference to that simple
result, but also in reference to all its connections with the
whole system of which it is a part, is not to be computed,
a priori, by himself or by any one else. The whole Chris-
tian doctrine is exhibited in three symbols—baptism, the
Lord’s supper, and the Lord’s day institution. Some, nay,
very many, change their views in regard to some one of these,
without ever allowing themselves to trace its connections with
the whole institution of which it is either a part or a symbol.
My mind, neither by nature nor by education, was one of
that order. I must know now two things about everything—
its cause and its relations. Hence my mind was, for a time,
set loose from all its former moorings. It was not a simple
change of views on baptism, which happens a thousand
times without anything more, but a new commencement. I
was placed on a new eminence—a new peak of the moun-
tain of God, from which the whole landscape of Christianity
presented itself to my mind in a new attitude and position.

“I had no idea of uniting with the Baptists, more thar.
with the Moravians or the mere Independents. I had unfor-
tunately formed a very unfavorable opinion of the Baptist
preachers as then introduced to my acquaintance, as narrow.

SECTARIAN MINISTRY. 439

contracted, illiberal and uneducated men. ‘This, indeed. I
am sorry to say, is still my opinion of the ministry of that
Association at that day; and whether they are yet mucn
improved I am without satisfactory evidence.

“The people, however, called Baptists, were much more
high:y appreciated by me than their ministry. Indeed, the
ministry of some sects is generally in the aggregate the worse
portion of them. It was certainly so in the Redstone Asso-
ciation, thirty years ago. They were little men in a big
office. The office did not fit them. They had a wrong idea,
too, of what was wanting. They seemed to think that a
change of apparel—a black coat instead of a drab—a broad
rim on their hat instead of a narrow one—a prolongation of
the face and a fictitious gravity—a longer and more emphatic
pronunciation of certain words, rather than scriptural know-
ledge, humility, spirituality, zeal and Christian affection,
with great devotion and great philanthropy, were the grand
desiderata.

‘Along with these drawbacks, they had as few means of
acquiring Christian knowledge as they had either taste or
leisure for it. They had but one, two, or, at the most, three
sermons, and these were either delivered in one uniform style
and order, or minced down into one medley by way of variety.
Of course, then, unless they had an exuberant zeal for the
truth as they understood it, they were not of the calibre,
temper or attainments to relish or seek after mental enlarge-
ment or independence. I, therefore, could not esteem them,
nor court their favor by oflering any incense at their shrine.
I resolved to have nothing especially to do with them more
thas with other preachers and teachers. The clergy of my
acquaintance in other parties of that day were, as they be-
lieved, educated men, and called the Baptists illiterate and
uncouth men, without either learning or academic accom
plishments or polish. They trusted to a moderate portion of
Latin, Greek and metaphysics, together with a synopsis of
divinity, ready made in suits for every man’s stature, at a
reasonable price. They were as proud of their classic lore

440 MEMOIRS OF ALEXANDER CAMPBELL.

and the marrow of modern divinity, as the Baptist was of his
‘mode of baptism,’ and his ‘proper subject’ with sovereign
grace, total depravity and final perseverance.

“I confess, however, that I was better pleased with the
Baptist people than with any other community. They read
the Bible, and seemed to care for little else in religion than
‘conversion’ and ‘ Bible doctrine.’ They often sent for us
and pressed us to preach for them. We visited some of their
churches, and, on acquaintance, liked the people more and
the preachers less. Still I feared that I might be unreason-
able, and by education prejudiced against them, and thought
that I must visit their Association at Uniontown, Pennsyl-
vania, in the autumn of 1812. I went there as an auditor
and spectator, and returned more disgusted than I went.
They invited me ‘to preach,’ but I declined it altogether, ex-
cept one evening in a private family, to some dozen preachers
and twice as many laymen. I returned home, not intending
ever to visit another Association.

“« On my return home, however, I learned that the Baptists
themselves did not appreciate the preaching or the preachers
of that meeting. They regarded the speakers as worse than
usual, and their discourses as not edifying—as too much after
the style of John Gill and Tucker’s theory of predestination.
They pressed me from every quarter to visit their churches,
and, though not a member, to preach for them. I often spoke
to the Baptist congregations for sixty miles around. They
ali pressed us to join their Redstone Association. We laid
the matter before the Church ın the fall of 1813. We dis-
cussed the propriety of the measure. After much discussion
and earnest desire to be directed by the wisdom which cometh
from above, we finally concluded to make an overture to that
effect, and to write out a full view of our sentiments, wishes
and determinations on that subject. We did so in some eight
or ten pages of large dimensions, exhibiting our remonstrance
against all human creeds as bonds of communion or union
amongst Christian Churches, and expressing a willingness,
upon certain conditions, to co-operate or to unite with tha!

HOME STUDIES AND LABORS. 441

Association, provided always that we should be allowed to
teach and preach whatever we learned from the Holy Scrip-
tures, regardless of any creed or formula in Christendom A
copy of this document, we regret to say, was not preserved;
and, when solicited from the clerk of the Association, was
refused.

“The proposition was discussed at the Association, and,
after much debate, was decided by a considerable majority in
favor of our being received. Thus a union was formed.
But the party opposed, though small, began early to work,
and continued with a perseverance worthy of a better cause.
There was an Elder Pritchard of Cross Creek, Virginia; an
Elder Brownfield of Uniontown, Pennsylvania; an Elder
Stone of Ohio, and his son Elder Stone of the Monongahela
region, that seemed to have confederated to oppose our influ-
ence. But they, for three years, could do nothing. We
boldly argued for the Bible, for the New Testament Chris-
tianity, vex, harass, discompose whom it might. We felt the
strength of our cause of reform on every indication of oppo-
sition, and constantly grew in favor with the people. Things
passed along without any very prominent interest for some
two or three years.”

A very imperfect idea would be formed of the energy
and activity of Mr. Campbell during these years, if
his public religious and ministerial labors were alone
considered. From the time that he came to reside at
Mr. Brown’s, he had continued to render much assist
ance in the labors of the farm. This physical exercise
however, which he greatly enjoyed, did not materially
interfere with the regular course of study which he was
accustomed to prescribe for himself. When his horses,
weary with the plough, were resting for a little in the
shade, he would take from his pocket the New Testa
ment he always carried, and spend the time in commit-
ting a portion of it to memory, or in tracing out the

442 MEMOIRS OF ALEXANDER CAMPBELL.

order and method of a discourse upon some important
theme. Being always a very early riser, many quiet
hours were appropriated to important studies before the
household was astir; and when, at meal-times, coming
in warm and somewhat fatigued, he would recline care-
lessly upon the little settee with rockers, which served
as a cradle for his children, he was almost certain to
have a book in his hand and occupy himself in reading
aloud to his wife or others present, or in conversing
with them respecting the author and the subject of
which he treated.

His selection was such that the subject was never
a trivial one, but always something improving, some
elevating theme connected with human duty or human
happiness, upon which he would himself at intervals
interestingly descant. So particular was he, that in
one of his MS. books he entered down a list of the
works he read from the time he came to Mr. Brown’s,
March 25, 1811, up to the r5th of August, 1812. As
the reader may wish to know the range of his reading
during this time, the list is given below.* The number

* Owen on the Holy Spirit. 3 vols. 1218 pp.
Owen on the Death of Death. 1 vol. 320 pp.
Walker’s Address to the Methodists. 40 pp.
Walker’s Charity Sermon. 1 vol. 112 pp.
Walker’s Letters to Knox. st vol. 300 pp.
do. do. do. 2d vol. 300 pp.
Quolquhun’s Address. 1 vol. 124 pp.
Law on Christian Perfection. 472 pp.
Address on the Christian Name. 30 pp.
Lany’s Philemon to Onesimus. 1 vol. 432 pp.
Hervey’s Meditations. 1 vol. 400 pp.
Paul Wright’s Biography. 1 vol. 200 pp.
Michaelis’ Introductory Lectures to the New Testament. 326 pp.
Mason on Self-Knowledge. go pp.
Sandeman’s Letters on Theron and Aspasio. 2 vols. 300 pp.
Sandeman on Marriage. 52 pp.

RESPECT FOR GOOD MEN. 443

of pages in all these volumes thus read, he also noted
down as amounting to eight thousand three hundred
and fifty-four. Nor is it to be supposed that this read-
ing was cursory or superficial, for he not only read these
works with care, as is evinced by various notes and
references, but made extensive extracts of such portions
as he desired particularly to remember. Thus, from
‘ Owen on the Holy Spirit,” there are copied no less than
thirty-eight foolscap pages, very closely written in
the small but clear handwriting peculiar to him, for he
had been well drilled in the art of penmanship by his
father, who was an accomplished penman, and who
wrote a hand so elegant that at a very short distance
the eye could not distinguish it from copper-plate en-
graving. For Dr. Owen he had the highest admiration,
and speaks of him, in introducing the extracts, as ‘‘ that
eminent servant of God.” He entertained the same
sentiments in reference to John Newton, and through

Booth’s Essay on the Kingdom of Christ. 120 pp.

Bellamy’s Dialogues and Essays. 320 pp.

Cudworth against Sandeman and Bellamy. 300 pp.

Haldane on Baptism. 10° pp.

McClean’s pamphlets—A reply to Mr. Fuller’s Appendix to his book on
“The Gospel Worthy of Acceptance.” 154 pp.

Wardlaw’s Lectures on the Abrahamic Covenant, revised. 132 pp.

Belief of the Gospel, Saving Faith. 36 pp.

Sermons on Public Fasts. 48 pp.

Defence of Believer’s Baptism. 93 pp.

Haldane’s Tour through the Highlands. 100 pp.

Branagon’s Concise View of Religious Sects. 324 pp.

Booth Against Free Communion. 70 pp.

Prophetic Conjectures on the French Revolution by various authors, with
other events. 96 pp.

Bechens on the Signs of the Times, or the Overthrow of the Papal
Tyranny in France. 40 pp.

Anonymous Dialogues on Duty. 50 pp.

The Pioneer. 312 pp.

Kelly’s Sermon on Perseverance. 20 pp.

Kelly’s Defence of his book “ Union.” 80 pp.

444 MEMOIRS OF ALEXANDER CAMPBELL.

life could never hear the name of either mentioned
without expressing his high appreciation of him. He
also thought much of some things in the writings of
John Walker, from whose ‘* Address to the Methodists
in Ireland” he extracts the following passages as worthy
of special attention :

‘© 1, The writer who takes the sacred Scriptures alone fon
the standard of his faith, and takes the whole of them, must
expect opposition and dislike more or less from all sects and
parties.

“2. The more clearly we maintain and exhibit the sim-
plicity of the real Gospel of Christ, the more we shall be
disliked and despised by the world.

«3. The gospel which proposes a foundation for the sin-
ner’s hope altogether out of Azmself, and calls him to live a
life which he is to live ot dy himself, but ‘ by the faith of
the Son of God,’ is on this account peculiarly offensive to the
world.

“4. It is no part of the work of grace to mend the corrupt
nature. That nature is as bad, as wholly evil, in a believer
as in an unbeliever; as bad in the most established believer
as in the wickedest ; as bad in Paul the apostle, just finishing
his course and ready to receive the crown of righteousness, as
in Saul of Tarsus, a blasphemer and a persecutor of the
Church of Christ.

“5. What are we to understand by being sanctified or
made holy? I answer in a word—separated unto God, so
as to be brought into a particular relation unto him, appro-
priated to his use and service. This is the literal meaning of
wip. For this reason, persons, places and things have been
said to be sanctified, in the Bible. See Lev. xx. 24, 26;
Dent. vii. 6; xiv. 2; believers are ‘ chosen’ out of the world,
his peculiar people, a holy nation, from the babe in Christ to
the Father. 1 Pet. i. 2; ii. 9. Consider 1 Cor. i. 30: ‘Of
him,’ etc. ‘Believers are in a mew state in Christ Jesus
Not of themselves but ‘of him’—of God. Then Christ is

WALKER ON PARTY NAMES. 445

made unto them wisdom, righteousness, sanctification, re
demption. Their sanctification and justification equally result
from being in Christ.

“ In consequence of ¢hés union, the Spirit of holiness, the
Spirit of life and power, descends and dwells in them, pro-
ducing in them ¢the fruits of holiness, even that cluster of
heavenly affections, Gal. v. 22,23. And these fruits are pro-
duced because they are kept ‘ abiding in Christ, walking in
Aim. Col. ii. 6. And they are kept thus continually in Christ,
by the Spirit keeping them under a continual conviction of
their need of him as poor sinners, who have in themselves
neither righteousness nor strength, and testifying to their
hearts that zz Azm they have righteousness and strength in
whom alone all the seed of Israel is gustzfied and shall glory,
saved in the Lord with an everlasting salvation (see Isa. xlv.
17, 24, 25), testifying of his offices and character. They
are kept by the ‘ power of God through faith unto salva-
tion.’ * * * *

“1. The doctrine of a sinner’s justification as the free
gift of God in Christ Jesus to every one that believeth, is
the essential difference between the gospel and all human
systems.

“2. This doctrine, Luther said, is the turning-point of a
falling or a standing Church; and it may be truly said to be
the turning-point of true religion or false religion. * * *

“4. On Repentance.

“ That repentance which is unto life is not anything preced-
ing faith or unconnected with it, but it is that new mind of
which we are made partakers when we are given to believe
with the heart in Jesus.

“« There may be a pregnant sorrow for sin, when there is
no true repentance.”

« On Party Names.

“1. I observe that the Scriptures positively testify against
the practice of Christians calling themselves by their earthly
leaders. If I were to choose any man by whose name I would

38

446 MEMOIRS OF ALEXANDER CAMPPE&LL.

call myself, I would be apt to select Paul and call myself a
Paulite. But against this Paul himself would protest: and
shal’ I cal! myself a Calvinist, or a disciple of Calvin? Nor
would I ever wish to descend from the high character of a
servant of Jesus Christ, to that of a champion for the opinions
of any man.”

« Against Arminianism.

“2. I am persuaded that all that are saved, are saved from
a proud rebelliousness of heart, and subdued to a thankful
acquiescence in the revealed way of salvation; glad to be
saved by mere mercy, and convinced that if it were not mere
mercy, they could not be saved at all.

«3. I would observe that to charge God with cruelty for
not extending the same grace and saving mercy to others, is
in effect to deny the existence of his mercy altogether. The
very idea of mercy is that it is gratuitous—that is not the
gift of mercy which may not be justly withheld; and that
cannot justly be withheld, which it would be cruelty to with-
hold.

“4 Alas! What a different book would the Bible, be if
systematic divines, if uninspired men of any sect or party,
had the compilation of it!”

For the learning, sincerity and talents of John
Walker, Mr. Campbell entertained a very high respect,
but it was a respect somewhat mingled with pity that
his labors should have resulted in so little real benefit
to religious society. He had heard him preach at Rich-
Hill, as related (page 60), and was greatly impressed
ty his acquirements and his acuteness, and used often,
in conversation, to speak of the facts in his history; of
the trouble he gave the Episcopalians, while among
them, by inveighing against their worldly conformity ;
of his subsequent union with the Methodists on account
of their plainness of dress and manners, and of his
speedy abandonment of this connection from his dis.

FELLOWSHIP WITH UNBELIEVERS. 447

satisfaction with their Arminian doctrines, upon which
he wrote his celebrated ‘‘ Letters to Alexander Knox,”
which many regarded as the finest exposition of the
gospel plan of justification which had appeared since
Paul’s Epistle to the Romans. For a time, Mr. Walker
had sympathized with the Haldanean movement; but,
adopting peculiar notions of separatism, and refusing
to hold religious fellowship even in appearance with
those who differed from him, he established an impassa-
ble barrier between the few followers he here and there
obtained, and all the surrounding religious bodies.*

Mr. Campbell himself seems, during the winter of
1812, to have given some consideration to this question
of religious fellowship, and as he was then carrying on
the correspondence, already spoken of, with his father
upon various topics, he took occasion to introduce for
discussion the position which believers occupy in rela-
tion to unbelievers in social or public religious exer-
cises. Under date of February 26, 1812, he submits
to his father the following queries :

‘“t. What is prayer, and how many kinds are there?
2. Is it scriptural and lawful for believers and unbelievers
formally to join in prayer and praise as acts of religious
worship? The matter to be ascertained is,” he remarks,
“the propriety of social acts of religious worship in promis-
cuons assemblies or in families where some are unbelievers.

* Or those who adopted Mr. Walker’s views, there were a few in the
neighburhood of Newry, who, in after years, used to meet occasionally in
that place. Mr. Ross of Rosstrevor, successor of General Ross, was one of
them, ana, being a public man, was accustomed on such occasions to deliver
a religious address to the people. But at these meetings there were no
public exercises, such as prayer or singing, by uniting in which any of the
audience could assume even the appearance of religious fellowship. It may
readily be supposed, that a course of this kind, to which the divided and
distracted state of religious society could alone have given ongin, had the
effect of meatly limiting the progress of Mr. Walker’s opinions,

448 MEMOIRS OF ALEXANDER CAMPBELL.

After expressing his desire that this matter should be ex-
amined impartially, and without paying any respect to such
‘‘advantages or disadvantages in a temporal sense as might
accrue from this or that practice,” he says: ‘‘ When I survey
the religious world and read the New Testament, the more
clearly I am convinced that superstition, enthusiasm, for-
mality and will-worship, prevail to the ruin and disgrace of
scriptural and ancient Christianity. And as rut% can never
be injured by being examined, to call all doctrines and re-
ligious practices, in this generation, in question, appears an
immediate and indispensable duty.” After speaking then of
the corruptions of Christianity in the perversion of the ordi-
nances of baptism, the Lord’s Supper, the Lord’s day, preach-
ing, etc., he inquires if it is not probable that the ordinances
of prayer and praise have likewise been perverted. ‘*‘ How
many disciples of Moses,” he exclaims, ‘‘are yet to be found
in the professed school of Jesus Christ! and how few among
the teachers of the New Testament seem to know that
Christ’s ministers are not able ministers of the Old Testa-
ment, but of the Wew! Do they not, like scholars to their
teacher, run to Moses to prove forms of worship, ordinances,
discipline, and government in the Christian Church, when
asked to account for their practice? On this subject, I think
we may rest satisfied, that since the great Prophet has come,
whom to refuse or disobey is death, who is a faithful son
over his own house, that all worship and forms of worship,
ordinances, discipline, and government belonging to the
Christian Church, must be learned exclusively from the Vew
Testament. And every appeal made to Moses or the pro-
phets to confirm any form of worship, ordinance, or any part
of Christian discipline or government is sending Christ the
Sor to Moses the servant to be instructed. It is a perverse
impeachment of the wisdom, goodness and care of the
Church’s head.”

Passing, afterward, to the subject of family-worship,
he submits to his father the question whether there is

COMMUNION OF BELIEVERS ON..Y. 449

scriptural authority for making this observance, as some
had done, a term of communion, and whether it is
proper in a family composed in part of unbelievers?
To these inquiries his father replies at considerable
lengih in two letters, dated the 2d and 12th of March,
in which he considers particularly this question of
religious fellowship :

* That Christianity,” he remarks, ‘in the present pro-
fession and practice, is greatly corrupted, is a plain matter of
fact. Whoever will seriously consider the present state of
things in the professing world and compare it with the spirit
and tenor of the apostolic writings, and with the state of
things there exhibited, will plainly perceive, nay, will sensi-
bly feel, a remarkable and striking difference.” Dwelling then
upon the gospel as it was first introduced, and as designed to
replace all other religions, he continues: “As the object of
this new religion, if I may so call it, which superseded all
others, and made them null and void upon its appearance,
was the one God and Father of our Lord Jesus Christ, who
was thus distinguished (see 1 Cor. viii. 5, 6), and only
rightly worshiped in and through him who was indeed one
with him and with the Holy Spirit in Divinity, but distinct
from him and Lorded by him as to his relation to humanity,
or as the Word made flesh, Acts ii. 36; so with respect to
religious fellowship or relationship, the subjects of this new
religion had their respects or religious regards entirely turned
to and solely confined to each other, considering none but
themselves as fellow-subjects of the grace of God, or as
brethren in religion. Hence their religious esteem and inter-
course in all religious acts and exercises were precisely and
aecessarily limited to each other, and of course must of
necessity still be the same, for there is still but one body, one
Spirit, one Lord, one faith, one baptism, one God and Father
of all, and of course but one law of love pervading and
uniting all within the manifold limits of this unity and under
its manifest influences. Now every pretence to extend com-

VOL. 1.—2 D 38 *

450 MEMOIRS OF ALEXANDER CAMPBELL.

munion in the acts and exercises of religion beyond the limits
of this special unity, as well as every attempt to set it aside.
wheresoever manifest, by separating or causing to separate
those whom God has thus united in himself by his Son Jesus
Christ through the Spirit, in the one baptismal profession of
faith and holiness, is no less absurd than anti-sciiptural.
These, and these alone, constitute the one visible professing
body of our Lord Jesus Christ upon earth, and are the spe-
cial subjects of all-saving grace and of fellowship in all
gospel ordinances, in and by which that grace is manifested,
maintained and promoted.

“« Now all are, in the first instance, manifested and dis-
tinguished by the one faith, of which the one baptism or
submersion in water in the name of the Father, the Son,
and the Holy Ghost, is the proper, instituted and expressive
symbol, and also the first formal and comprehensive act of
the obedience of faith. But this faith may be manifested
without this baptism, and where it is received must always
be manifested (I mean by a scriptural and intelligent pro-
fession) before it. And now that the world has for a long
time been misled about this baptism, and in the way of
administering it to children, which are utterly incapable and
always unqualified subjects—the one faith, manifested by an
intelligent and consistent profession, is the immediate, proper,
and formal reason of religious communion in all the instituted
ordinances of gospel worship, beyond which it cannot be
lawfully or profitably extended; and this instituted worship
can be nowhere performed upon the Lord’s day, where the
Lord’s Supper is not administered. Wherever this is ne-
glected, there New Testament Church-worship ceases. * *

“ Now as all private and particular meetings of Christians
for particular purposes, naturally and properly include only
such as are concerned in the proper and specified cause of
such meetings, therefore none but they can have any proper
or assignable cause of access to such meetings, and as the
public meetings of the Church for edification are open to all
(see 1 Cor. xiv. 23, 24, 25), there can be, therefore, no prosti-

RELIGIOUS FELLOWSHIP. 452

tution of religious exercises by the accidental presence of
unbel evers, seeing they are not intentionally as members, or
as the proper and qualified subjects of such exercises, al-
though they may happen to be present, and also to be con-
vinced and converted by the appointed means of public edifi-
cation. And, as for the Lord’s Supper, which only respects
disciples, and to which none else have right of access but
only such, it belongs so peculiarly to the church and to it
alone, that it would appear that none else but disciples had
access to the meetings which were held for this particular
purpose; so that there was no need for tokens to distinguish
church members from strangers who belong not to the
church; and, indeed, it would be hard to conceive under
what pretence such could be admitted. * * * *

«Upon the whole, it appears that the Christians had their
public, their special and their private or particular meetings
—their public meetings for public edification, their special
meetings for special edification, and their more private or
particular meetings fro re nata. * * * * But all the
while, it is as obvious as the light that shines, that professed
believers, acknowledged Christians, and none but they, are
the proper, intended and specified subjects of all religious
communion and fellowship in all the ordinances of gospel
worship, nor can they scripturally intend, much less extend,
that communion beyond themselves or those of their own
number. See 2 Cor. vi. 14-18. Though they may and will
consult and intend the conversion and salvation of their per-
ishing fellow-creatures by the means appointed for that pur-
pose in their public meetings. See 1 Cor. xiv. 23-25. Thus
far concerns the order, intention and proper subjects of the
ordinances of gospel worship, public, special and particular.

“ The next question that occurs upon this interesting and
important subject, is like that of the Pharisee of old: ‘ Who
is my neighbor, my brother in religion, the qualified object
of my regard, my fellow-Christian ?”

“ In attempting to answer this, I would cautiously avoid the
Pharisaic self-preferring disposition, and therefore would reply,

452 MEMOIRS OF ALEXANDER CAMPBELL

in the first instance, any fellow-sinner of the human race, how
vile soever he may have been, who makes an intelligent pro-
fession of the truth as it is in Jesus, as comprehensively
specified in the eighth proposition of the overture in our
Address; and so long as he continues to manifest the reality
of his profession by his temper and conduct, still to consider
him in the same light. Than the above, I know no other
distinction between mankind with respect to salvation, and
this, while I believe the Scriptures, I must believe to be the
only and all-sufficient ground for Christian love, and there-
fore I must heartily acquiesce in what is declared in the ninth
proposition. This, however, may be thought at first view to
be a very generalizing principle; I could wish with all my
heart that it was, that it would embrace the whole Christian
—I mean professing—world; but upon a close inspection
and strict application, I fear it will be found to embrace but
comparatively few—yea, very few—of the great majority of
the religious professors. Do they, or can they all, indeed,
upon a close examination, manifest a conviction by the word
and truth of God that they are originally and actually in the
awful, woeful, lost and perishing condition in which the word
and truth of God declares them to be? And in connection
with this, such a scriptural view of the person and mediation
of Jesus Christ as both satisfies God and the convinced con-
science, gives rest and peace to the heart from the just appre-
hension of impending wrath, and disposes the soul to the
holy obedience of faith and love? Do they or can they
profess such faith, such hope and such love upon the good,
assignable scriptural reasons with which a true knowledge
and belief of the Divine testimony furnishes every mind that
truly understands and believes it? I fear not; and I would
say that, without this clearly and scripturally ascertained in
connection with a corresponding practice (in so far as prac-
tice can be taken into consideration under the various circum-
stances in which the various applicants may be found), there
is no just scriptural ground of religious fellowship. * * >»

“In order, then, to direct and determine our practice in

CHRISTIAN RECOGNITION. 453

existing circumstances, when all the world are called Chris-
tians, and the great majority seem to persuade themselves
that they are so in some sense, and therefore are in a condi-
tion with respect to Christ and salvation vastly different from
the heathen world, both as to persons and circumstances,
we believe, as we have a right to hope, that there are Chris
tians in all the denominations of professors where the great
fundamental truths of the gospel are acknowledged, although
we have no reason to believe that the majority of professors
are such. Therefore, when any number of persons assemble
on the Lord’s day for the avowed purpose of public worship,
there we may reasonably hope that there are some believers,
and however this be, the persons thus assembling, in so far avow
themselves to be voluntary subjects of the gospel dispensation ;
nor is it our place to determine, what in many cases we can-
not, who of them are or are not Christians, or whether or not
they may not be all so, seeing that in the point of view in
which they present themselves to our considerations, as also
in the course of the service, they manifest themselves to par-
take with us in the acts of religious worship. There can be
no doubt, then, in such a case, but we are to consider and
address them as the professed worshipers of the true God
through Jesus Christ. I do not say as unfeigned and believ-
ing worshipers, for, even in the most perfect Church, we
would scarcely be justifiable in considering all as such. This
conclusion proceeds upon the supposition that Christ has a
people amongst the visible professors of his name, and that
these may be expected to be found where the great funda-
mental truths of the gospel are publicly professed; nay, that
wheresoever this is the case, there the professors, if sincere,
of course must be his people. But this, as I said above, is
scarcely to be expected in the most perfect Church that ever
did or shall exist. See the seven Epistles to the seven Asiatic
Churches. Moreover, every irregularity, error or mistake
does not unpeople a professing people. ‘Therefore I conclude
that where we bear an open faithful testimony against the
existing evils of a professing people who acknowledge the

454 MEMOIRS OF ALEXANDER CAMPBELL.

great fundamental truths of the gospel, we are warranted to
join ia all public acts of religious worship with such of
them as voluntarily attend upon our ministrations, and thus
countenance our instructions both by their voluntary attend-
ance and manifest concurrence with us in those religious
actshS pte stale te%

Such were the sentiments of Thomas Campbell upon
the subject of religious fellowship in March, 1811,
and in these his son Alexander substantially agreed.
When, about three months after the above correspond-
ence, the church at Brush Run became a body of im-
mersed believers, these views became more clearly and
sharply defined, no one being afterward recognized as
duly prepared to partake in religious services, except
those who had professed to put on Christ in baptism.
From his lively sense of the ‘prevalent corruptions of
the gospel and its institutions, and his conscientious
scruples in regard to yielding to these any countenance
or toleration, Mr. Campbell, even down to his later
years, would occasionally, amongst private friends,
contend strenuously for principles almost as exclusive
and rigid as those of Walker. His benevolent feelings,
however; his Christian courtesy and his sympathy for
those whom he regarded as sincere but mistaken, did
not permit him to carry out such principles. Both he
and his father had great consideration for the uninten-
tional mistakes and errors in which religious society
had become involved, and in this feeling, the members
of the church at Brush Run, for the most part, partici-
pated. However clear their convictions had become as
to the primitive method of confessing Christ, and the
primitive faith and order of the Church, they had too
fresh a recollection of their own struggles and difficul-
ties in attaining to the views they held, and too deep a

BAPTIZED BELIEVERS INVITED. 455

sympathy with the pious but priest-ridden members of
othe: communities, to refuse to recognize them as being
intentionally at least, followers of Christ. As they
could not, however, make any compromise with the
corrupt systems and practices of the day, and were
prevented by their principles from recognizing frater-
nally any one who had not publicly complied with the
requisitions of the gospel, they were necessarily inhib-
ited from znviteng any except the actual members of
the church to take a part in religious exercises. This
was specially true with regard to the Lord’s Supper,
which they continued to celebrate weekly, and of which
none but baptized believers were invited to partake.
It was not, however, the custom of the church, nor has
it ever been that of any of the Churches of the Re-
formation, to ‘‘ fence the tables,” as sectarians express
and practice it; or to withhold the symbols from any
pious person who might be present and feel disposed to
unite in commemorating the death of Christ.

CHAPTER XXL

Diffusior of Truth—Agricultural Pursuits—Sectarian Jealousies—Redstone
Association—Sermon on the Law—Letter on the Trinity.

N some communities, the diffusion of either truth

or error is extremely slow. The local circum-
stances; the character of the original settlers; the chief
occupations; above all, the religious views and habits
of thought at first prevailing, and the sympathies which
belong to the people of every district mutually asso-
ciated and allied, often give to it a certain unity of
sentiment which resists innovation and is opposed to
change. Such was the case, in a marked degree, in
regard to the region to which Mr. Campbell and his
father had hitherto devoted their reformatory labors, so
that these, however earnest and disinterested, seemed
as yet to produce comparatively but little visible effect.
Individuals, indeed, occasionally, became impressed by
the truth, and in defiance of the opposition of relatives
and acquaintances, and sometimes under peculiarly
touching circumstances, would present themselves for
baptism. Most of the accessions, however, for some
time, were from among newly-arrived immigrants, who,
while the impression of change was yet fresh upon
them, and they were yet uncommitted to any religious
party in the neighborhood, were more disposed to hear
and to consider the plea for primitive Christianity.
Among these miy be mentioned Joseph and William

456

CASE OF AUTOBAPTISM. 457

Mathews, brothers of Mrs. Hanen, who, arriving about
this period, soon became members, and continued ever
after active and intelligent advocates of the cause.

During the progress of affairs, there were not want-
ing some curious cases showing to what measures men
will sometimes resort in order to stifle their convictions,
or to make a compromise between their wishes or pre-
judices and their consciences.

Among instances of the latter, there was a certain
John Moore, a Seceder, who, in spite of a violent
opposition from his wife, had become a member of the
Christian Association, but withdrew about the time im-
mersion was adopted, and became a bitter enemy of
the Brush Run Church. His secret misgivings, how-
ever, would not allow him to rest satisfied with his
position. Being, after a time, convinced that infant bap-
tism was invalid, he was ashamed to apply for immer-
sion to those he had forsaken, or even to acknowledge
publicly his adoption of views he had so recently
decried. Amidst his mental conflict, he was finally
brought to the strange conclusion that he could be him-
self the administrator; so that, repairing one day to a
stream of water in a secluded place, where he thought
no human eye could see him, he went through the
usual forms and immersed himself. This, indeed, is
not, even in the United States, the only instance of an
individual becoming, both religiously and etymologi-
cally, a self-baptcst; and though such cases yield a
strong, because unwilling, testimony to the force of
truth in regard to the action termed baptism, they at
the same time betray the sad weakness of the human
understanding, that can suppose a thing which is not
possible in fact to be nevertheless true in figure, and
that, in the expressive symbolism of this ordinance,

39

458 MEMOIRS OF ALEXANDER CAMPBELL.

one who is dead can bury himself, and raise himself
again by his own power, to live in newness of life.
This latter result certainly did not follow in the case of
Mr. Moore, whose conduct becoming known, as he
could not keep his own secret, rendered him, by the
public discredit it brought upon him, only the more dis-
satisfied with himself and the more embittered against
the reformation and his former associates.

Not long after the Brush Run Church had united
with the Redstone Association, Thomas Campbell, who
warmly approved this union, as it took away from the
church the odium of forming a new religious body,
became convinced that but little more good could be
effected by his labors in Western Pennsylvania. As
his attachment to places, never very strong, was not
permitted to interfere, for a moment, with the higher
claims of religious usefulness, he began to think of
changing his place of residence. Having formed some
acquaintance with the young and rapidly growing State
of Ohio,* and hearing favorable accounts of the region
around Cambridge, in Guernsey county, about ninety
miles distant, he visited it in the spring of 1813, and
finally concluded to sell his little property in Washing-
ton county, and to purchase another near Cambridge.
As his eldest daughter, Dorothea, had become the wife
of Joseph Bryant, January 13, 1813, and, in the fol-
lowing November, his daughter Nancy, next in age,
married a young man by the name of Andrew Chap-
man, it was arranged that his sons-in-law would ac-
company him, and assist in the management of the

* The State of Ohio had been admitted into the Union only aboutten years
before (in 1802), with a population of forty thousand. According to the
census of 1860, the number of inhabitants had increased to more than two
millions and a quarter.

PROPOSED "EMOVAL. 459

farm and of the seminary he proposed to establish in
Cambridge. He removed his family, accordingly, at
the close of the year, soon after the church of Brush
Run had been received into the Redstone Association,
and succeeded in establishing a flourishing school at
Cambridge. Alexander, meanwhile, remained at Mr.
Brown’s, and to him and James Foster the care of
Brush Run Church was now committed; James Foster
having been ordained elder, with imposition of hands
by Thomas Campbell, Alexander Campbell, Mathias
Luce, and Charles Wheeler.

On the 13th of September of this year (1813),
another daughter had been born to Mr. Campbell, and
called Eliza Ann. He himself continued occupied as
usual in the labors of the farm, and in filling his ap-
pointments for preaching in the neighborhood, and
occasionally at considerable distances from home. A
knowledge of the principles of the reformation became
thus more widely extended, especially among the Bap-
tist churches of the Redstone Association and the Still-
water Association in Ohio, and a number of the more
intelligent members became favorable to them. Indi-
viduals, too, during his labors at home, occasionally
presented themselves for baptism. Among these, were
his wife’s father and mother, who had come forward
after considerable investigation and reflection. A few
in Charlestown, also, chiefly females, had become obe-
dient to the faith, and others here and there through
the country. Most of these were too widely scattered
to take membership in Brush Run Church, which,
owing to removals, scarcely preserved its original num-
ber. Seeing the difficulty of making a decided im-
pression upon the community around them, and infected
somewhat with the prevailing spirit of migration, many

460 MEMOIRS OF ALEXANDER CAMPBELL.

of the members of the church began to take into serious
consideration the question of removing in a body toa
more suitable place. On the 13th of April, 1814, a
meeting was called for the purpose of considering the
matter. The scattered condition of the membership,
by which many were prevented from attending meeting
regularly; the opposition they encountered on account
of their religious views; the difficulty of obtaining
schools and suitable teachers for their children; the
oppressive labors required in order to obtain support for
themselves and families, were all found to be weighty
reasons for seeking to better their condition. After due
consideration, a removal was deemed desirable, and it
was concluded that the most eligible situation would be
the neighborhood of some flourishing town, not more
than two hundred miles west, so as not to get too near
the Indian border. It was thought that such a town
would not only afford better opportunities for public
usefulness, but furnish employment for such as were
artisans, while the remainder, who were farmers, could
follow their vocation in the vicinity, while all could
have the benefit of a school for their children under
their own direction. A committee was accordingly
appointed to explore the country in order to find, if
possible, a suitable situation. This committee con-
sisted of George Archer, Richard McConnel, Abraham
Altars, John Cockens, and Alexander Campbell, who
immediately visited a considerable portion of Ohio; and
having found Zanesville and its vicinity to be possessed
of the greatest advantages, all of which were minutely
detailed in the writen report presented to the church
upon their return, it was unanimously resolved, at a
meeting held June 8, 1814, that the report be accepted,
and that the removal should take place as soon as

AGRICULTURAL LABORS. 461

they could individually make the necessary arrange-
ments.

It happened, however, that John Brown, for whose
judgment Mr. Campbell had great deference, was not
much in favor of the project, and did not like to have
his daughter and son-in-law remove to so great a dis-
tance. Having also a desire himself to adopt some
mode of life less laborious than farming, he determined
to make Mr. Campbell a present of the fine farm on
which he lived. He therefore frankly gave him a deed,
in fee simple, of the entire premises, and removing
at once with his wife to Charlestown, engaged there in
the grocery business, becoming a member in the Bap-
tist church on Cross Creek, three miles above. This
generous conduct on the part of Mr. Brown, and re-
spect for his wishes, occasioned, as a matter of course,
an entire change in the proposed arrangements so far
as respected Mr. Campbell, who was now compelled to
remain where he was. The other members of the
church then, being unwilling to remove without him,
relinquished, for the present, their purpose of going to
the West. Meanwhile, Mr. Campbell being thus provi-
dentially furnished with the means of carrying out his
cherished wishes as to public usefulness, immediately
set to work with his accustomed energy, to put the farm
into good repair, and to make such changes as would
enable him to be more abroad. ‘These necessary duties
occupied much of his time during the remainder of
1814 and the greater part of the year 1815, but were
never allowed to interfere with his regular appointments
for preaching. During this period, he was exceedingly
laborious; and on one occasion is said to have put up
in one day, with his own hands, one hundred panels of
rail-fence. His being thus personally engaged in the

39 *

462 MEMOIRS OF ALEXANDER CAMPBELL.

labors of the farm did not fail to commend him very
highly to the good feelings of the neighboring farmers,
who might otherwise have been disposed to regard with
that jealousy which the leveling spirit of republicanism
engenders, one who had been brought up to a different
vocation, and who, from his abilities and acquirements,
occupied necessarily a higher sphere. They were
surprised, however, if not gratified, to find themselves
surpassed at their own business by the scholar and
preacher, whose plainness and simplicity charmed them,
while his urbanity and hospitality placed him upon the
most familiar and friendly terms with them all. No
one could be more observant of the duties of social life,
or more careful to maintain the most agreeable relations
with all his neighbors, than Mr. Campbell. For this
purpose, as well as from his naturally companionable
disposition, it was customary for him to make, in com-
pany with Mrs. Campbell, frequent friendly visits to
them, to take a lively interest in their welfare, and to
render to them all the services in his power. Full of
the vivacity and wit belonging to the Irish character,
and ever cheerful as the morning light, his presence
diffused an agreeable charm over the social life of the
neighborhood, and seemed to arouse the isolated house-
holds, scattered amongst the hills, to an unusual degree
of hospitality and friendly intercourse. Even the relig-
ious prejudices with which some had been imbued in
the surrounding community, consisting chiefly of Pres-
byterians and Methodists, melted away under the genial
influence of personal acquaintance ; for, notwithstanding
the diversity of their religious sentiments, they were
unable to withhold from Mr. Campbell the honor and
regard which his piety, his commanding abilities and
his agreeable manners inspired in all around him.

T. CAMPBELL AT PITTSBURG. 463

While Mr. Campbell was thus actively engaged, his
father was closely confined to the duties of his seminary
at Cambridge. In the midst of these labors he received,
toward the close of 1815, a letter from General Acheson
of Washington, informing him that-his brother, David
Acheson, had been seized with a serious illness, attended
with a mental disturbance which rendered the patient
dificult to manage; and as it was thought that the pre-
sence of an old and valued friend like Thomas Camp-
bell would have a salutary effect, he entreated him to
come, if possible, to Washington. In obedience to this
summons and to the dictates of his affectionate feelings,
he at once left his school in charge of his assistants and
came to Washington, where he remained a number of
weeks, rendering all the assistance in his power until
Mr. Acheson’s disease finally proved fatal. While
here, he happened to hear of a favorable opening for a
school in Pittsburg, and, what was to him of far more
importance, of a favorable prospect of greater religious
usefulness than he had found at Cambridge, where the
prejudices of some, and the worldliness and gayety of
the majority of the people, seemed to have completely
closed their minds against his overtures for reformation.
Having visited Pittsburg, therefore, and made the ne-
cessary arrangements, he removed his family to that
place, where a flourishing school was soon obtained
through the assistance of James Irwin, N. Richardson
and other warm personal friends, who were happy to
secure for their children the advantage of the strict
European method of instruction pursued by Mr. Camp-
bell. Joseph Bryant assisted for some time in the
school, while Mr. Chapman opened another in the
suburbs, but soon after returned to Washington county,
where a farm had fallen to him by inheritance.

464 MEMOIRS OF ALEXANDER CAMPBELL.

On the 20th of November of this year (1815), Alex-
ander Campbell’s family was increased by the addition
of another daughter, who was named Maria Louisa.
About this time he proposed to the few members of the
church residing in Charlestown that a meeting-house
should be erected in the town, which was entirely with-
out any public place of worship, all meetings having
been heretofore held in the court-house. He, further-
more, volunteered his services for three or four months
in soliciting a portion of the necessary means. The
matter being agreed to, he left home on Tuesday morn-
ing, 12th of December, 1815, and, arriving at Pittsburg
on the 14th, spent the evening socially in company with
his father, at the house of Mr. Richardson, who gave
twenty dollars to the building of the house, being the
first contributor. Next morning, he set out in the stage
for Philadelphia, where he arrived on the following
Saturday.

Passing over nearly the same region of country which
he had traversed upon first arriving in the United States,
six years before, he now viewed the mountains and
valleys of Pennsylvania with less of the ardor of youth-
ful feeling, and with more of the vision of the political
economist. The quality of the lands, the character of
the farm improvements, the dwelling-houses, barns and
fencing, the vast mineral riches of the State, now occu-
pied a prominent place in his journal, although the
beauty of the country, the magnificent prospects from
the mountains, and the handsome, flourishing villages
along the route were not unnoticed. He was especially
delighted with the fine farms and farm-buildings, the
rich groves of locust and the fertility of the land in
Lancaster county, and formed still higher conceptions
or the immense resources of the country of his adop-

LOVE FOR REPUBLICANISM. 465

tion. Upon first taking up his residence at Mr. Brown’s,
in 1811, he had at once taken the necessary steps in
order to naturalization, and, after the expiration of the
two years of residence required by law, had been ad-
mitted as a citizen of the United States. No one could
be more attached than he to the government and its
institutions, though he was not at all a politician *n the
ordinary sense of the word. During the war with
Great Britain, which, after continuing two years and
eight months, had been terminated by the treaty of
Ghent, on the 18th of the preceding February (1815),
party spirit had run very high, and the state of the
country at the peace gave rise to various exciting ques-
tions of foreign and domestic policy, which occasioned
great political agitation. Mr. Campbell, however,
always avoided taking any active part in politics, and
though, on all proper occasions, he frankly expressed
his views on all public measures, he always took care
to maintain the reserve and dignity belonging to his
ministerial office.

His appreciation of the blessings enjoyed under a
republican government may be learned from a letter
which he addressed, immediately upon his arrival at
Philadelphia, to his uncle Archibald at Newry :

“ PHILADELPHIA CITY, December 28, 1815.

“ Dear Uxnce : More than seven years have elapsed since
I bade farewell to you and my native country. During this
period of years my mind and circumstances have undergone
maoy revolutions. * 7 Arone aa

“I cannot speak too highly of the advantages that the
people in this country enjoy in being delivered from a proud
and lordly aristocracy; and here it becomes very easy to
trace the common national evils of all European countries to
their proper source, and chiefly to that first germ of oppres-

voL. 1—2 E

466 MEMOIRS OF ALEXANDER CAMPBELL.

sion, of civil and religious tyranny. I have had my horse
shod by a legislator, my horse saddled, my boots cleaned. my
stirrup held by a senator. Here is no nobility but virtue ;
here there is no ascendance save that of genius, virtue and
knowledge. The farmer here is lord of the soil, and the most
independent man on earth. * * =*= * No consideration
that I can conceive of, would induce me to exchange all that
I enjoy in this country, climate, soil and government, for any
situation which your country can afford. I would not ex-
change the honor and privilege of being an American citizen
for the position of your king.”

As his uncle was still an elder in the Seceder Church
at Newry, he devoted a portion of the letter to the sub-
ject of the religious changes he had undergone. After
speaking of family matters, he says:

“ My father still resembles one of our planets in emigrating
from place to place. He has lived in Washington and in the
country ; in Cambridge, ninety miles west, and now in Pitts-
burg. He is teaching a school in Pittsburg, worth, say, seven
hundred dollars, and will be worth much more in a short
time. As to our religious state, news, progress and attain-
ments, I expect my father has written or wil! immediately
write you. I shall therefore drop but a few hints on this
subject. For my own part, I must say that, after long study
and investigation of books, and more especially the Sacred
Scriptures, I have, through clear convictions of truth and
duty, renounced much of the traditions and errors of my
early education. I am now an Independent in church gov-
ernment; * * * ® of that faith and view of the gospel
exhibited in John Walker’s seven letters to Alexander Knox,
and a Baptist in so far as respects baptism. * * * æ»
What I am in religion I am from examination, reflection,
conviction, not from ‘ zpse dixit, tradition or human authority ;
and having halted, and faltered, and stumbled, I have explored
every inch of the way hitherto, and I trust, through grace, ‘I
am what I am? Though my father and I accord in senti-

PREACHING IN PHILADELPHIA. 467

ment, neither of us are dictators or imitators. Neither ot us
lead; neither of us follow. The poor Seceders in this coun-
try seem to have lost all power of religion and of truth. *
* = * Remember me affectionately to all my old friends
and relations. I will name none, as I cannot name all. I
remember them, I pray for them, I long for their felicity. * *
“ Your affectionate nephew,
« ALEXANDER CAMPBELL.”

As, in uniting originally with the Baptists, Mr. Camp-
bell had made no secret of his religious principles, but
had distinctly avowed them in the written communica-
tion of the Brush Run Church to the Redstone Asso-
ciation, so, in his intercourse with them as a people,
and in his public discourses, he failed not on all proper
occasions to urge upon them his views of reformation.
Being invited by one of the Baptist preachers in Phila-
delphia to occupy his pulpit, he delivered a sermon so
totally different in its matter and style from the usual
sermons among the Baptists, that the congregation was
quite wakened up by its novelty, and the preacher him-
self hardly knew what to make of it. Meeting Mr.
Campbell next day, and the subject coming up, he
expressed his dissatisfaction, upon which Mr. Campbell
suggested that perhaps he did not fully understand him,
and that the time allowed had not been sufficient to
enable him to deliver himself fully in regard to the
questions treated. At this, the preacher’s face cleared
up a I'ttle, and he requested him to make another ap-
pointment, which he did. As the second discourse,
however, did not, any more than the first, descant on the
favorite theories of Gill and Fuller, but presented, in a
still stronger light, the truths of the simple gospel, the
effect upon the Baptist preacher was worse than before,
so that he could scarcely treat Mr. Campbell afterward

468 MEMOIRS OF ALEXANDER CAMPBELL.

with common civility, and took good care not to afford
his congregation another opportunity of hearing the
latter, which many of the members were very anxious
to enjoy.

After leaving Philadelphia, he visited Trenton and
other towns in New Jersey, and went thence to New
York, where he called upon a number of influential
Baptists. Among others, he visited William Colgate,
who was then beginning to establish himself in busi-
ness. When he called, Mr. Colgate came out in his
apron from his work, and during the interview Mr.
Campbell was greatly charmed, not only with the
interest in religion which Mr. Colgate manifested, but
with the peculiarly frank and cordial manner in which
he tendered for the house in Wellsburg a donation,
which, for his circumstances at the time, was quite a
liberal one. Upon leaving the house, Mr. Campbell
remarked to a friend who accompanied him, that he
had no doubt Mr. Colgate would one day become a
wealthy man. ‘I am convinced,” said he, “that the
Lord will abundantly bless and prosper one who dis-
penses his income on the principles that govern Mr.
Colgate ;” and the event, in after years, fully proved the
correctness of his anticipations. On his return, he visited
Washington City, and having formed many pleasant
acquaintanceships during his tour, and, among others,
one with the eminent Dr. Staughton, for whom he
always entertained a very high regard, he returned
home after an absence of some months, having suc-
ceeded in obtaining about one thousand dollars. With
this sum, and additional assistance in Charlestown and
its vicinity, a lot was obtained at the upper end of the
main street of the town, which runs parallel with the
river ior more than half a mile, and a comfortable brick

REDSTONE ASSOCIATION. 469

meeting-house was soon erected, with the usual high
pulpit, whose curtains and cushions were prepared and
tastefully arranged by Miss S. H. Bakewell and Miss
Amelia Miller, the whole being under the special direc-
tion of John Brown, who took great interest and ren-
dered efficient aid in the work.

The erection of this house, it was afterward dis-
covered, gave great offence to Elder Pritchard, minister
of the Cross Creek Baptist Church, three miles above,
who had already, in the Redstone Association, signal-
ized his hostility to Mr. Campbell, and who seemed to
think that the building of the house in Wellsburg was
designed to weaken his influence and to diminish his
congregation. This sectarian bigotry and petty per-
sonal jealousy became still more manifest at the meet-
ing of the Association, which, according to appoint-
ment, convened at Cross Creek, on the 30th August of

this year (1816).*

* The list of the Association is as follows, the names of the churches
being in italics, with number of members annexed ; the names of preachers
in small capitals, and those absent marked with an asterisk: Uniontown, 34,
WILLIAM BROWNFIELD.*—Sig Whiteley, 60, BENJAMIN STONE, Joseph Han-
nah, John Haines.—/eter’s Creek, 47, DAVID PHILIPS, Joseph Philips, Esq.,
James McCreary, Esq., Ephraim Estep.— George’s Creek, 67, JOHN PATTON,
JAMEs SEYMOUR, Robert Hannah.— Turkey Foot, 33, JOHN Cox.—Forks of
Cheat, 10, JAMES SEYMOUR.—Little Redstone, 26, Joseph Thomas, Joseph
Red, Francis Burgess.— Maple Creek, 33, HENRY SPEARS,* Frederick Cooper,
Thomas Cloud.—Big-Redstone, 52, JAMES FREY.—/ndian Creek, 39, JOHN
SMITH.*—Connelsville, 35, JAMES ESTEP, Jacob Newmyer.—ead of Whitely,
57, JAMES PATTON, Obadiah Sams, Peter Dillon.— Zen Mile, 96, MATHIAS
Lucr, EzrRA DEGARMO, Henry Russell.—Forks of Yough, 14, Joseph Reed.—
Horse Shoe, 25.—Sandy Creek, 15.—Plumb Run, 19, HENRY SPEARS,* Joseph
Hill.— Merritt's Twn, WILLIAM BROWNFIELD,* David Wilson, Lacy Hibbs.
—George’s Hills, 29.—King’s Creek, 16, NICHOLAS HEADINGTON, Thomas Bil-
derback, John Magers.—Dunkird Creek, 42, William Jobs, William Thomas.
— Bula, 50.— Cross Creek, 44, JOHN PRITCHARD, John Brown, Esq., Charles
King, sen.—Short Creek, Virginia, 43, JOHN PRITCHARD, N. Evans, Joseph
Hedge, George C. Young.—/igeon Creek, 24, MATHIAS LUCE. —Bate’s Fork

40

470 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell, who well knew the spirit of the Bap-
tist clergy opposed to him, said to his wife on their way
to the meeting, “I do not think they will let me preach
at this Association at all.” Some of the preachers,
however, were favorable to Mr. Campbell, and there
was so much anxiety on the part of the people to hear
him, that on Saturday, when preachers were to be
selected for the following day, Mr. Campbell was at
once nominated with others. Elder Pritchard now in-
terposed, and observed that he thought they ought to
conform to the rule adopted by the Baptists in Mary-
land, which was, that the church where the Association
assembled should have the privilege of selecting the
preachers for the Lord’s day, and that these should be
chosen from amongst those who came from a distance.
“This place,” said he, ‘is near Mr. Campbell’s home,
and the people can hear him at any time.” The name
of Elder Stone was therefore substituted for that of Mr.
Campbell, who returned to Charlestown in the evening,
with no expectation of hearing anything more of the
matter. Next morning, however, David Phillips of
Peter’s Creek, one of the oldest and best preachers in
the Association, came down to see him, and told him
that the arrangement made would not do, and that he
had been deputed by a large number to insist that Mr.
Campbell should preach that day. The latter said he
had no objections to preach, but that he would not
violate the rule of the Association. Elder Phillips

30, WILLIAM STONE, Daniel Thogmorton, Nath. Petit.—Short Creek, Ohio,
22, ELIJAH STONE, Thomas Healy.— Will s Creek, 13, Manassah Evans, Jere-
tniah Grey, S. Vait.—Fat Run, 62, N. SKINNER, Richard Truax, Jacob
Martin, sen., Esq.— Salt Lick, 18, James Skinner.— Pittsburg, 8, B. B. Newton.
--- Washington, 20, CHARLES WHEELER, Hugh Wilson, Enoch Dye, Christo-
dher Hanover.—Brush Run, 28, ALEXANDER CAMPBELL, JAMES Fosrer,
George Sharp.—Total membership, 1139.

SERMON ON THE LAW. 47:

withdrew greatly disappointed, but soon after returned
to say that Elder Stone was taken ill, and again urged
Mr. Campbell to preach, who then said he would do
so, if Elder Pritchard would himself tender him the
invitation. Elder Phillips said this should be done;
and, accordingly, when Mr. Campbell rode up to Cross
Creek, the first person he met at the bridge was Elder
Pritchard, who said, ‘‘I have taken the very earliest
opportunity to see you in order to say that you must
preach to-day.” ‘‘Have you seen Elder Phillips?” said
Mr. Campbell; ‘‘ Yes,” said he. ‘*Then,” replied Mr.
Campbell, «I will preach.” Being called upon thus
rather unexpectedly, he asked leave to follow Elder
Cox, who delivered the first discourse from Matthew
XXIV. I4.

On this occasion, which proved to be quite a memo-
rable one, there was a large concourse present, gathered
around the stand, or seated within hearing beneath the
shade of the beautiful leafy elms and towering plane
trees, which line the borders of the creek, as it winds
through the picturesque valley enclosed by lofty hills.
When Elder Cox concluded, Mr. Campbell rose, and
delivered a discourse founded on Romans viii. 3: ‘‘ For
what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sin-
ful flesh, and for sin, condemned sin in the flesh.” This
was the famous ‘‘ Sermon on the Law,” which created
such excitement subsequently in the Baptist community.
Even during its delivery, as soon as Elder Pritchard
and some other opposed preachers perceived its drift,
they used every means openly to manifest their dissatis-
faction. A lady in the congregation having fainted,
Elder Pritchard came into the stand, called out some of
the preachers, and created great disturbance in the

472 MEMOIRS OF ALEXANDER CAMPBELL.

congregation, as if with a design of preventing the
people from hearing. After this commotion subsided,
however, Mr. Campbell soon regained the attention of
the audience, which he kept to the close. At the inter-
mission, Mr. Pritchard called out Elders Estep, Wheeler
and others, and said to them: ‘*This will never do.
This is not our doctrine. We cannot let this pass
without a public protest from the Association.” Elder
Estep replied: ‘That would create too much excite-
ment, and would injure us more than Mr. Campbell.
It is better to let it pass and let the people judge for
themselves.” This prudent counsel prevailed, and it
was found a much safer and more congenial mode of
opposition, to circulate amongst the churches, after the
Association adjourned, vague and calumnious charges
of Antinomianism against Mr. Campbell, and, by this
means, to excite additional prejudice against him.
It was on account of these misrepresentations that
he thought it best, soon afterward, to publish his dis-
course in pamphlet form, as the best means of refu-
tation.

As this ‘Sermon on the Law” may be found in full
in Mr. Campbell’s works (Mil. Harb. for 1846, p. 493),
it will not be necessary here to do much more than
indicate its general purport, which was simply to show
that Christians are under law to Christ, and not to
Moses. His ‘‘ METHOD” was—

“1. Ascertain what ideas we are to attach to the phrase
‘the law’ in this and similar portions of the sacred Scrip-
tures. 2. Point out those things which ¢he Jaw could not
accomplish. 3. Demonstrate the reasons why ¢he law failed
to accomplish these objects. 4. Illustrate how God has re-
medied these relative defects of the Jaw. 5. In the last
place, deduce such conclusions from these premises as must

THE TWO GREAT COMMANDMENTS. 473

obviously and necessarily present themselves to every unbiased
and reflecting mind.”

Discarding theological and employing scriptural de-
finitions and divisions, he shows that ‘‘ the law” signifies
the whole Mosaic dispensation ; and while he condemns
the modern distinctions of moral, judicial and ceremo-
nial law, as calculated to perplex the mind, he takes
care to guard against the supposition that he has any
intention of weakening the force of moral obligation,
or dispensing with the great and immutable principles
upon which the Mosaic law itself was based, but which
that law did not originate; his object being to show that
the law of Moses, while it embodied some of the appli-
cations of these principles, was a distinct and peculiar
institution designed for special ends and for a limited
time. Upon the great principles referred to he speaks
as follows:

“There are two principles, commandments or laws that
are never included in our observations concerning the law of
Moses, nor are they ever, in Holy Writ, called the law of
Moses :—These are, ‘ Thou shalt love the Lord thy God with
all thy heart, soul, mind and strength; and thy neighbor as
thyself.’ ‘These our Great Prophet teaches us are the basis
of the law of Moses and of the prophets. ‘On these two
commandments hang all the law and the prophets.’ Indeed
the Sinai law and all Jewish laws are but modifications of
them. These are ot universal and immutable obligation.
Angels and men, good and bad, are for ever under them.
God, as our Creator, cannot require less; nor can we, as crea-
tures and fellow-creatures, propose or expect less, as the
standard of duty and perfection. These are coeval with
angels and men. They are engraven with more or less clear-
ness on every human heart. These are the groundwork or
basis of the law, written in the heart of heathens, which
constitute their conscience or knowledge of right or wrong.

40 *

474 MEMOIRS OF ALEXANDER CAMPBELL.

By these their thoughts mutually accuse or else excuse one
another. By these they shall be judged, or, at least, all who
have never heard or seen a written law or gospel. Let it
then be remembered that in the Scriptures these precepts
are considered the basis of all law and prophecy; conse-
sequently, when we speak of the law of Moses, we do not
include these commandments.”

Under the second head, in pointing out the things
which the law could not accomplish, he says:

“ In the first place, it could not give righteousness and life.
Righteousness and eternal life are inseparably connected.
Where the former is not, the latter cannot be enjoyed. What-
ever means puts us in possession of the one, puts us in pos-
session of the other. But this the law could not do. ‘ For
if there had been a law given which could have given life,
verily righteousness should have been by the law.’ Gal. iii
21. ‘If righteousness came by the law, then Christ is dead
in vain.’ These testimonies of the apostle, with the whole
scope of Divine truth, teach us that no man is justified by
the law—that righteousness and eternal life cannot be received
through TE aes eet ee

‘2. In the second place, the law could not exhibit the
malignity or demerit of sin. It taught those that were under
it that certain actions were sinful—to these sinful actions it
gives descriptive names: one is called theft, a second murder,
a third adultery. It showed that these actions were offensive
to God, hurtful to men, and deserved death. But how ex-
tensive their malignity and vast their demerit, the law could
not exhibit. This remained for later times and other means
to develop.

“3. In the third place, the law could not be a suitable rule
of life to mankind in this imperfect state. It could not to all
mankind, as it was given to and designed only for a part
It was given to the Jewish nation and to none else.”

Under the fourth head. he shows that God had reme-

INADEQUACY OF THE LAW. 475

died all these defects by the gospel, by sending his Son
in the likeness of sinful flesh to make ‘‘ reconciliation
for iniquity,” so that all the spiritual seed of Abraham
might find ‘‘ righteousness and eternal life, not by legal
works or observances, in whole or in part, but through
the abundance of grace and the gift of righteousness
whichs isby hin’ ASe NE TAI

« Hence it is,’ he adds, ‘that Christ is the end of the
law for righteousness to every one that believeth. Nor is he,
on this account, the minister of sin—for thus the righteous-
ness, the perfect righteousness, of the law is fulfilled in us,
who walk not after the flesh, but after the Spirit. Do we
then make void the law or destroy the righteousness of it by
faith? God forbid: we establish the law.

“« A second thing which we observe the law could not do,
was to give a full exhibition of the demerit of sin. It is ac-
knowledged that the demerit of sin was partially developed
in the law, and before the law. Sin was condemned in the
deluge, in the confusion of human speech, in turning to ashes
the cities of the plain, in the thousands that fell in the wilder-
ness. But these and a thousand similar monuments besides,
fall vastly short of giving a full exhibition of sin in its malig-
nant nature and destructive consequences. But a full dis-
covery of its nature and demerits is given us in the person of
Jesus Christ. God condemned sin in him—God spared not his
own Son, but delivered him up. It pleased the Lord to bruise
him, to pour out his soul as an offering for sin. When we
view the Son of the Eternal suspended on the cursed tree—
when we see him in the garden and hear his petitions—when
we hear him exclaim, ‘My God, my God, why hast thou
forsaken me?’ in a word, when we see him expiring in blood
and laid in the tomb, we have a monument of the demerit of
sin, which no law could give, which no temporal calamity
could exhibit.”

In showing further under this head how the failure

476 MEMOIRS OF ALEXANDER CAMPBELL.

of the law as a rule of life was remedied, he refers to
Christ’s perfect example and teachings, and to the trans-
figuration, when Moses the giver and Elias the restorer
of the law appeared along with him, and a voice from
the Father said, ‘‘ This is my beloved Son in whom I
am well pleased, hear ye him.” ‘+ We find all things,”
he says, ‘‘ whatsoever the law could not do, are accom-
plished in him and by him—that in him all Christians
might be perfect and complete—‘ for the law was given
by Moses, but grace and truth came by Jesus Christ.’”

From the above premises, he deduces, under the last
head, various conclusions, as, 1. The essential difference
between law and gospel. 2. That Christians, accord-
ing to Paul, were ‘‘ not under the law, but under grace,”
showing, here, that the apostle met the very charge of
Antinomianism or of licentious tendency in this doctrine,
in his answer to the question: ‘‘ Shall we therefore sin
because we are not under the law, but under grace?
God forbid. How shall we that are dead to sin live
any longer therein.”

“« Now,” adds he, ‘‘ whether the ancient way of guarding
the New Testament or gospel against the charge of Antino-
mianism or a licentious tendency, or the modern way, is best,
methinks is easily decided amongst true disciples. Not so easy,
however, amongst learned rabbis and doctors of the law.

* * * « Whatever was excellent in the law,” he further
remarks, ‘‘ our Legislator has repromulgated. But shall we
say we are under the law as a rule of our Christian life, be-
cause some of its sublimest moral and religious precepts have
been repromulgated by Him who would not suffer one tittle
of it to pass till he fulfilled it? As well might we affirm that
the British law which governed these States when colonies
is the rule of our political life, because some of the most
excellent laws of that code have been re-enacted by our
legislators.”

LAW-PREACHING UNAUTHORIZED. 477

He then, in the third place, presents another conclu-
sion, which was particularly grating to the ears of the
Baptist theologians, viz.: that there is no necessity for
preaching the law in order to prepare men for re-
ceiving the gospel.

‘* This conclusion,” says he, ‘‘ perfectly corresponds with
the commission given by our Lord to the apostles, and with
their practice under their commission. ‘Go,’ said he, ‘ into
all the world and preach the gospel to every creature.’ ‘Teach
the disciples to observe all things whatsoever 7 commanded
you.’ Thus, they were constituted ministers of the New
Testament, not of the Old. Now the sacred history, called
the Acts of the Apostles, affords us the most satisfactory
information on the method in which the apostles preached
under their commission, which, with the epistolary part of
the New Testament, affords us the only successful, warrant-
able and acceptable method of preaching and teaching. In
the Acts of the Apostles we see the apostles and first preachers
paid the most scrupulous regard to the instructions they
received from the Great Prophet. They go forth unto all
nations, proclaiming the gospel to every creature; but not
one word of law-preaching in the whole of it. We have the
substance of eight or ten sermons delivered by Paul and Peter
to the Jews and Gentiles, in the Acts of the Apostles, and
not one precedent of preaching the law to prepare their
hearers, whether Jews or Gentiles, for the reception of the
gospel.

“This conclusion corresponds, in the next place, with the
nature of the kingdom of heaven or Christian Church, and
with the means by which it is to be built and preserved in
the world. The Christian dispensation is called the ministra-
tion of the Spirit, and, accordingly, everything in the salva-
tion of the Church is accomplished by the immediate energy
of the Spirit. Jesus Christ taught his disciples that the testi-
mony concerning himself was that only which the Spirit
would use, in converting such of the human family as should

475 _ MEMOIRS OF ALEXANDER CAMPBELL.

be saved. He would not speak of himself, but what he knew
of Christ. Now he was to convince the world of sin, of
righteousness, and of judgment; not by applying the law of
Moses, but the facts concerning Christ, to the consciences of
the people. The Spirit accompanying the words which the
apostles preached, would convince the world of sin; not by
the ten precepts, but because they believed not in him-—-of
righteousness because he went to the Father—and of judgment
because the prince of the world was judged by him. So that
Christ, and not law, was the Alpha and Omega of their ser-
mons; and this the Spirit made effectual to the salvation of
thousands. Three thousand were convinced of sin, of right-
eousness, and of judgment, in this precise way of hearing of
Christ, on the day of Pentecost; and we read of many after-
ward. Indeed, we repeat it again, in the whole history of
primitive preaching we have not one example of preaching
the law as preparatory to the preaching or reception of the
gospel.”

After answering various questions, and considering
certain texts of Scripture misapplied by the law-preach-
ers, he adds the two following conclusions :

“A fourth conclusion which is deducible from the above
premises is, that all arguments and motives drawn from the
law or Old Testament, to urge the disciples of Christ to bap-
tize their infants; to pay tithes to their teachers; to observe
holy days or religious fasts, as preparatory to the observance
of the Lord’s Supper; to sanctify the seventh day; to enter
into national covenants; to establish any form of religion by
civil law—and all reasons or motives borrowed from the
Jewish law, to excite the disciples of Christ to a compliance
with or an imitation of Jewish customs, are inconclusive,
repugnant to Christianity, and fall ineffectual to the ground;
not being enjoined or countenanced by the authority of Jesus
Christ.

“In the last place, we are taught from all that has been
said, to venerate in the highest degree the Lord Jesus Christ ;

BAPTIST ANIMOSITY. 479

to receive him as the great prophet, of whom ‘Moses in the
law, and all the prophets did write:’ to receive him as ‘the
Lord our righteousness,’ and to pay the most punctilious regard
to all his precepts and ordinances. ‘If we continue in his
word, then are we his disciples indeed, and we shall know
the truth, and the truth shall make us free: and if the Son
shall make us free, we shall be free indeed.’”

After a few practical reflections, the discourse closes
with the petition :

** May he that hath the key of David, who opened and no
man shutteth, and shutteth that none can open, open your
hearts to receive the truth in the love of it, and incline you to
walk in the light of it, and then you shall know that the
ways thereof are pleasantness, and all the paths thereof are
peace! Amen.”

This sermon, though containing in reality nothing
but plain Scripture teaching in reference to the law and
the gospel, was so bold an assault upon the theology
and style of preaching current at that time amongst
the Baptists, that it created an extraordinary sensation ;
and those unfriendly to Mr. Campbell succeeded, as
he says, “in bringing it up for trial and condemnation
at the next Association at Peter’s Creek, in 1817.”
Upon this unexpected movement, he proposed to go at
once into an investigation of the subject, and it was
then partially discussed, but finally, by the efforts of his
friends and a considerable stretch of charity on the part
of two or three old members, the question was dis-
missed, on the ground that the Association had no
jurisdiction in the case. Nevertheless, subsequently,
through the cry of heresy and various modes of de-
traction and misrepresentation diligently employed, his
opponents managed to close, to a large extent, the ears

480 MEMOIRS OF ALEXANDER CAMPBELL.

of the Baptists in this region against Mr. Campbell’s
views, and to hinder his efforts to introduce among
them a more accurate and scriptural presentation of
the gospel.

Recurring to the meeting of the Association on Cross
Creek, when this ‘‘ Sermon on the Law” was delivered,
there were some other occurrences worthy of mention.
In the minutes of the meeting for Saturday, August 31,
it is stated as follows:

‘Met agreeably to adjournment.

“g. The meeting was opened by singing and prayer, by
brother John Patton.

«6. Appointed brother Luce, moderator, and brother
Wheeler, clerk.

“y. A letter was presented by brother T. Campbell, from a
number of baptized professors in-the city of Pittsburg, request-
ing union as a church to this Association.

«8. Voted, that as this letter is not presented according
to the constitution of this Association, the request cannot be
granted.

“g. Voted, that brother T. Campbell be invited to take a
seat in this Association.

‘to. Voted, that a committee be appointed to wait on the
persons mentioned in the seventh article, to investigate the
subject of their letter. Brethren D. Philips, Luce and Pritch-
ard are the committee to attend in Pittsburg, on the Saturday
preceding the first Lord’s day in November.

“rr. The circular letter prepared by brother T. Campbell
was read and accepted without amendment.”

Thus it appears that the few members who had been
gathered together in Pittsburg by Thomas Campbell,
and who were accustomed to meet regularly for wor-
ship in his school-room on Liberty street, were denied
admission as a church because their letter was ‘not
presented according to the constitution of the Associa-

CIRCULAR LETTER BY T. CAMPBELL. 481

tion,” which required a creed or statement of articles of
belief from every church, and could not accept in place
of it a simple declaration of adherence to the Scrip-
tures. Nevertheless, a committee was appointed to
investigate the subject of their letter, or, as was doubt-
less intended, to bring these simple disciples into regu-
lar Baptist ‘‘order.” From the table of names of
churches, etc., composing the Association, it seems
that besides those associated with Thomas Campbell in
Pittsburg, there was at this time a little society of eight
members there, represented by B. B. Newton, as mes-
senger, who, having furnished the required written
statement of belief, had been received without difficulty.

It appears, further, that Thomas Campbell presented,
on this occasion, the circular letter which he had been
appointed to prepare at the meeting the year before.
The subject given to him was the ‘‘ TRINITY,” upon
which the Baptist preachers were very anxious to elicit
the views entertained by the reformers. This circular
letter, it seems, was so entirely satisfactory that even
the keen vision of the most orthodox enemies in the
Association could find no ground of objection, and it
was accordingly accepted, we are told, ‘‘ without amend-
ment,” and printed at the close of the minutes as the
letter of the Association. In it, this profound subject
1s treated in a highly interesting manner, and mainly
in the simple and express terms of Scripture. In con-
descension, however, probably to the modes of thought
and speech current amongst the party with which he
was now associated, the author employs some of the
terms of scholastic divinity, such as essence, triune
and person, but the word ‘‘ Trinity” does not once occur
in the document. The use of such terms was not in
harmony with the principle of the Reformation, which

VOL. 1.—2 F 4!

4:2 MEMOIRS OF ALEXANDER CAMPBELL.

required that Bible things should be spoken of in Bible
words—not in ‘‘the words that man’s wisdom teacheth,”
but in those which the Holy Spirit has employed.
Under the circumstances, however, it gives evidence
of a remarkable advance toward soundness of speech
on the part of one long accustomed to the language of
the schools, and who now addressed a people to whom
its terms would have been much more familiar, and
doubtless much more acceptable, than those employed
in Holy Writ.

This letter, also, in its general style and tone, fur-
nishes a marked contrast with the spirit of the ‘‘ Sermon
on the Law’”—a contrast indicative of that which existed
in the characters of their respective authors. The father,
full of affectionate sympathy and over-sensitive in re-
gard to the feelings of others, could not bear to inflict
the slightest pain, and would rather withhold than confer
a benefit which could be imparted only by wounding
the recipient. The son, with more mastery of his
emotional nature, could calmly contemplate the entire
case, and, for the accomplishment of higher good,
could resolutely inflict a temporary suffering. The
former was cautious, forbearing, apologetic; the latter,
decided, prompt and critical. The one displayed the
gentle spirit of Melancthon, the other the adventurous
boldness of Farel and the uncompromising spirit of
Knox. Both were alike anxious to promote the great
interests of humanity; but while the father relied per-
haps too much upon emollients to remedy the spreading
cancer of sectarianism, the son, with less reverence for
consecrated errors, but equal love for men and greater
sagacity and skill, preferred the knife of the surgeon
Both were equally desirous of winning men away from
the idols of religious bigotry, but while the one sought

SUBJECT LOVE FO EOR” IO EI A LOD Ge 483

to persuade with gentle words, the other would seize
with powerful grasp the image at the shrine, and break
it in pieces before the eyes of its worshipers. The dif-
ferent methods which each thus employed had doubtless
their advantages, and their union tended to effect greater
good than could have been produced by either singly.
It is certain, however, as formerly intimated, that had
it not been for the bold assaults, the incisive logic and
the determined spirit of the son, the reformatory move-
ment initiated by the father would speedily have dis-
appeared from view, as the wave created in the river
by the passing steamer quickly subsides into the general
current.

As the circular letter above referred to presents the
views of both upon the most profound subject in the
Bible, as it forms a part of the history of the times and
of the persons described, and illustrates how entirely
sufficient the Scriptures themselves are for the elucida-
tion of the most difficult questions, so far as these can
be at all comprehended by the human mind, it deserves
to be rescued from the oblivion which would soon en-
gulf the few remaining copies. It will therefore be
found in the Library edition of this work, Appendix [A].

CHA PPER’ ALTE

Difficulties anc Hinderances— Buffalo Seminary —Slavery—A Suitable
Coadjutor.

HERE is no labor which seems at first more barren
of results than that of the sower. After many
days of toil, the field on which the labor has been lavished
exhibits less verdure than at first, and, in a time of
drought, may long remain without one single springing
blade to give hopeful promise of the future. It is
equally so in the moral and religious world. He who
endeavors to plant the seeds of truth in human hearts
must await with patience their development, and must
not fail or be discouraged if the precious germs he has
scattered should, under unfavorable conditions, long
remain undeveloped and concealed. The spring-time
will surely come at last; the living truth will assert its
power, and, in its heavenward growth, furnish the
cheering prospect of the harvest. Such patience of
hope has been required, in no small degree, of all who
have undertaken the reformation of mankind, and who
have broken up the fallow ground of pernicious error
in order to the production of blessed fruits. Nor was
it demanded less of those who, under various discour-
agements, were now seeking to revive the cause of
primitive Christianity.
Among these discouragements, not the least were

those they met with from the people with whom they
484

SECTARIAN FEALOUSIES. 485

had formed a fraternal connection; and it was here they
learned to verify a fact which has been often noticed,
that religious controversies and divisions originate oftener
in personal pique and rivalry, in disappointed ambition
or selfish interest, than in conscientious conviction.
Thus it was, thata Mr. William Brownfield of Union-
town, who had been very conspicuous in the Redstone
Association before the admission of Mr. Campbell,
taking up the idea, which was probably correct, that
he was afterward not as much attended to as formerly,
was the very first to institute opposition to Mr. Camp-
bell, and continued to the end to manifest toward him
tke bitterest hostility. In all his efforts he was indeed
successfully opposed, and, though zealously seconded
by Elder Pritchard and a few others, never could
succeed in gaining his point. Mr. Campbell was a
‘« power” in the Association not to be overcome. His
superior abilities and knowledge ot the Bible, and,
above all, his advocacy of truth, exercised a controlling
influence over the minds of so many intelligent and
pious members that the poisoned shafts of his enemies
were sped in vain, and he was able to maintain his
ground in spite of all opposition.

The bickerings and controversies occasioned by the
novel doctrines of the ‘*Sermon on the Law,” which
increased the prejudices of many, were indeed unplea-
sant hinderances to the efforts of Mr. Campbell and his
father to lead the Baptist churches with which they
were connected into the clear light of the primitive
gospel. The oldest things of Christianity had now
become the newest, and were looked upon with suspi-
cicn, even by many conscientious and truth-loving minds,
as being yet the conclusions of only a few individuals,
and opposed by the logic of overwhelming numbers.

40°

486 MEMOIRS OF ALEXANDER CAMPBELL.

At this time, in fact, those who could be reckoned as
actual advocates of the Reformation, and who, with the
exception of the Brush Run Church, were scattered
among the Baptists in Ohio, Western Pennsylvania and
Virginia, did not amount to more than one hundred and
fifty persons, and among these there were none who
were accustomed to take a public and efficient part
abroad except Thomas and Alexander Campbell, the
labors of James Foster being chiefly confined to the
Brush Run Church.

About this period, indeed, a Mr. George Forrester, a
Haldanean preacher and an immersionist, came to Pitts-
burg from Scotland, and, near the same time, a Mr.
Jones, a Baptist from England, of somewhat liberal
views. Mr. Forrester opened an academy in Pittsburg
and preached occasionally, but he had much of the
stern and opinionative disposition of the Scotch Bap-
tists, and failed to make any impression upon the public,
while Mr. Jones soon migrated to the West. Not long
afterward, a Mr. John Tassey also, who had been
educated for the ministry in one of the seminaries
established by R. Haldane, emigrated with his family
from Ireland, and engaged in the mercantile business
in Pittsburg. He succeeded in gathering together a
few individuals as an Independent church, meeting for
weekly communion, and became their pastor. With
this little organization there united a young man already
distinguished for his piety and benevolence, named
Samuel Church, who had himself been immersed, and
was entirely in sympathy with Mr. Campbell’s views of
reformation, but who, preferring the Independent order
of worship to that of the Baptists, chose to remain for
some years connected with Mr. Tassey. The latter
was not in favor of immersion, and though a man ot

BAPTISTS IN KENTUCKY. 487

some ability and of excellent character, was, like Mı.
Forrester, somewhat contracted in his views, neither
of them possessing that enlarged conception of the
gospel plan of salvation to which Mr. Campbell had
attained. It was thus, however, that several phases of
the Haldanean movement were at this time, on a small
scale, represented in Pittsburg, but though they aided
in some respects in preparing the ground, none of them
were capable of rendering any great assistance to Mr.
Campbell.

About this time, too, Mrs. Bryant’s health having
failed, and the school in Pittsburg having become too
great a burden to Thomas Campbell, he concluded to
remove to Kentucky, in hopes of finding among the
numerous Baptist churches there, a wider field of useful-
ness. Accordingly, in the fall of 1817, he took his
family to Newport, where he left them for a few months,
while he spent the time in visiting the Baptist churches
bordering on the Ohio, and in examining into the state
of the community. He found the Baptists in Kentucky,
who were the most numerous of any religious party, to
be a cordial, frank, hospitable people. and of much
more liberal views and feelings than prevailed in the
religious bodies with which he had heretofore been
associated. He regretted, however, to discover that
they had become accustomed to a style of preaching
which addressed itself almost entirely to the feelings,
and failed to impart real scriptural knowledge, and that
the study of the Bible and family training were to a
great extent neglected. This, indeed, was true of the
denomination generally in the United States, though in
the more Northern States metaphysical and theological
theories often occupied the place of those heart-stirring
and rhetorical appeals by which the preachers of the

48d MEMOIRS OF ALEXANDER CAMPBELL.

South sought to awaken the torpid sensibilities of their
hearers, and renew that emotional excitement which
was regarded as the evidence, if not the very essence
of religion.

Thomas Campbell accordingly engaged, with great
zeal, in an effort to remedy the defects he had observed,
and to induce strict attention to family duties and the
daily study of the Scriptures. Having, in the course
of his travels, visited Burlington in Boone county, a
town of three hundred inhabitants, he was much pleased
with the generous and hospitable character of the citi-
zens, and finding it to be a suitable place for the estab-
lishment of a seminary, he concluded, at the earnest
solicitation of the principal families, to remove his
family thither, and take charge of an academy as soon
as the new building, already in progress for this pur-
pose, should be completed. As soon as this was done,
there being no house of public worship in the place, he
commenced in his school-room a course of lectures upon
the Scriptures, to which the public were invited, and
which were, in general, well attended.

His father’s departure had thus left to Mr. Campbell
the entire public advocacy of the cause of reformation,
now struggling in its infancy in West Pennsylvania and
Virginia. He did not, however, shrink from the labor
thus devolved upon him; but, ever prepared for the
conflict, whether with foes within or foes without, he
continued to itinerate occasionally among the churches
of the Redstone Association and some of those in Ohio,
gradually enlightening the minds of the people, and
occasionally baptizing individuals who believed the
gospel and were willing to confess Christ according to
the primitive model. Among these was, in the fol-
‘owing year (1818), James Foster’s mother, who had

DIFFICULTIES AND TRIALS. 489

shortly before come from Ireland with her brother, John
Wilson, and his family, and settled with them upon a
farm, near Hickory in Washington county. At the
same time, John Wilson and wife also were baptized,
and were added to the Brush Run Church, which was
as yet the only church in the Reformation, and which,
meeting alternately at the cross roads and at Brush
Run, gave rise to the impression, on the part of some,
that there were two churches. It was, however, but a
single organization, and met at the two places mentioned
merely for the convenience of some of its members,
who were widely scattered.

The difficulties with which Mr. Campbell had to
contend at this time might well have appalled a less
intrepid spirit. On one hand, he had to meet the stern
opposition of the entire pedobaptist community, while,
on the other, he was harassed by the plots and misrep-
resentations of his enemies in the Redstone Associa-
tion; and, though he found in the Association a suffi-
cient number of friends to vote down the charges of
heresy which the faction, headed by William Brown-
field, brought up annually against him, and had still
more friends among the people composing the churches,
they were destitute of that unity and concert of action
which his enemies were careful to preserve. In addi-
tion to all this, public opinion was altogether in the
hands of the clergy, and was consequently entirely
opposed to him. His task was, therefore, extremely
difficult. When public opinion is favorable to any
enterprise, it is like the oil which is applied to the bear-
ings of a machine, so that the force needed to put the
whole in movement is but slight in comparison with
what is required if there is no such preparation. With
Mr. Campbell, indeed, was the determined will and the

490 MEMOIRS OF ALEXANDER CAMPBELL.

necessary force, but when a favorable public sentiment
was not only wanting, but was replaced by one decidedly
hostile, his task was like the attempt to launch a ship
where the ways were inclined in the wrong direction,
not from the vessel but toward it. His reformatory
labors, nevertheless, could not be suspended, for they
were labors of duty and of love, and he must continue
to pursue them in hope that time and patience would
secure a more favorable adjustment. As an instance
of the nature of the opposition waged by the clergy,
the conduct of Mr. Findley, minister of the Union
Church at Middletown, may here be mentioned. Hav-
ing accidentally met Mr. Campbell at the house of Mrs.
Parkinson, they happened to fall into a little discussion
upon baptism and some other subjects. Mr. Findley
forthwith took pains to spread the report in the neigh-
borhood that he had confuted Mr. Campbell on the
points they had argued—a report which, from their
prepossessions, he knew the public would be ready to
believe. He trusted, however, too much to public pre-
judices and too little to truth on this occasion, and quite
mistook the person whom he thought thus to injure.
Mr. Campbell at once put into the Washington Re-
porter a brief and pointed note to Mr. Findley, charg-
ing him with circulating a false report, and offering to
discuss publicly with him at Middletown the subject of
baptism and the true observance of the Lord’s day,
(the points in regard to which he had said he had
refuted Mr. Campbell), or any other topic he might
desire. This was dated February 16, 1818. In a sub-
sequent brief reply, Mr. Findley declined the challenge,
endeavoring to conceal his timidity under an assuming
and contemptuous style, which he mistook for clerical
dignity. To this Mr. Campbell replied on the 23d of

BUFFALO SEMINARY. 491

March in a sharp rejoinder, and informed Mr. Findley
that he would hold a meeting in Middletown on the
second Thursday of April, in order to correct Mr. Find-
ley’s misrepresentations and to defend openly the views
he advocated. He held the meeting accordingly, and
had a very large and attentive audience, from which
Mr. Findley took good care to be absent; but his pusil-
lanimous behavior in retiring within the shell of his
orthodoxy at the approach of danger, lowered him
considerably in the estimation of the people, while Mr.
Campbell’s fearless defence of his views made, to the
same extent, a favorable impression.

On January 17th of this year (1818), his family
was increased by the birth of a daughter, who was
named Lavinia. Aware of the great importance of
obtaining the assistance of instructed and cultivated
minds in the work to which he was devoted, and feel-
ing very sensibly the want, in his own neighborhood,
of better methods of education than those which then
prevailed, he determined in the beginning of this year
to open a seminary, chiefly for young men, in his own
house, and to take the charge of it himself. He hoped
to be able thus not only to confer a benefit upon the
neighborhood ın giving to the youth a better education
than they could otherwise obtain, but also to have the
opportunity of preparing some young men for the minis-
try of the Word. By boarding them in his own family,
directing their studies and imbuing their minds with a
knowledge of the Scriptures, in the daily recitations
and lessons of instruction which he carefully kept up at
the morning and evening devotions of his household,
he thought that the desired object might thus be gradu-
ally attained. As his father had been highly appre-
ciated in Pittsburg as an educator, and he himself had

492 MEMOIRS OF ALEXANDER CAMPBELL.

now become well known for energy and talent, he had
no difficulty in obtaining as many pupils as he desired.
A number of leading men in Pittsburg sent their sons.
One or two came from a distance in Ohio; a son of Dr.
Joseph Doddridge from Charlestown, and the remainder
from the neighborhood, consisting of young men who
wished to study the languages in order to prepare them-
selves for professional pursuits, and of others, both male
and female, who desired merely to obtain a good Eng-
lish education, and who attended as day-scholars from
their homes. Devoting himself to his work with his
usual zeal and assiduity, he endeavored to establish the
strict method to which he had been accustomed. He
soon found, however, that his materials were not the
most suitable. Some who were almost grown young
men, and who, on account of their insubordination,
could hardly find admittance into any of the schools of
Pittsburg, attempted at first to create a rebellion against
the strict rules which had been announced, but Mr.
Campbell, seizing unexpectedly the ringleader with a
strong hand, gave him so severe a castigation before
the school with a whip he had provided, that he was
completely subdued, and from that time the master’s
authority was perfectly established.

This academy, called ‘* Buffalo Seminary,” continued
to flourish for a number of years.* Mr. Campbell’s
vivacity, punctuality, decision and activity, banished
the dullness which too often prevails in such institu-
tions, and inspired the pupils with such an interest
in their studies and such an ambition to excel, that
that they made remarkable progress, and the reputation

* The charges at the Seminary were, for board and lodging $1.50 per
week, and for tuition $5.00 per quarter, for any or all the branches usualiy
taught in academies, including Hebrew and French.

BUFFALO SEMINARY. 493

of the school became so great that there was no longer
room for all who applied for admission. Although
thus successful, even beyond his expectations in some
respects, Mr. Campbell did not find the institution to
meet entirely his wishes in that particular which was
to him the most desirable. From the religious instruc-
tion given, he could still hope much for the future of
those who had been placed under his charge; but he
did not find among them much inclination toward the
ministerial office. Some who acquired a good classical
education entered afterward into the professions of law
and medicine, and ever cherished the highest gratitude
to Mr. Campbell for his attention to their improvement.
But he had a much higher object in view than merely
to prepare young men for secular pursuits, and greatly
desired to see some of them disposed to consecrate
their lives to the cause of truth. At this time, however,
the circumstances were very unfavorable for such a
result. The Reformation was as yet but imperfectly
developed or established. It was generally regarded
as an innovation and a novelty in the settled order of
religious society. No youths had as yet grown up
under its influence, and there was no preparation of
heart and mind for the work which it required. Besides
this, to engage in its defence was to incur obloquy,
reproach and persecution, without even the prospect of a
moderate pecuniary support. It is not surprising, then,
that few seemed disposed to turn their attention in this
direction. Nevertheless, there were not wanting some
among the pupils, who, animated with zeal, and long-
ing for the higher rewards and blessings of a religious
life, devoted themselves ardently to the study of the
Scriptures and became afterward useful advocates of
the Reformation Among these may be particularly
42

494 MEMOIRS OF ALEXANDER CAMPBELL.

mentioned Jacob Osborne of Ohio, who, endeared to
all by his piety, intelligence and love of the truth,
passed away in early manhood to his eternal reward,
though not until he had witnessed with joy, upon the
Western Reserve, the first remarkable triumphs of that
ancient gospel which he had himself previously con-
tributed to develop and sustain.

While Mr. Campbell was thus diligently engaged in
his seminary, his father had established a flourishing
school in Burlington, Kentucky, and had obtained the
warm esteem of the entire community, who were never
weary in rendering acts of kindness to him and to his
family. Pupils from some of the best families in the
State were sent to Burlington to enjoy the benefit of his
instruction. His daughter Jane, now about eighteen
years of age, assisted him in the school, and soon be-
came distinguished for her ability as a teacher, render-
ing the school quite popular, so that it became highly
remunerative. Such was the friendly and social char-
acter of the people, and such their appreciation of
Thomas Campbell and his excellent family, that the
latter had never before been placed in circumstances so
agreeable, and there seemed every probability that this
would be their permanent home.

It happened, however, upon a Lord’s day, in the
summer of 1819, in the afternoon, that Thomas Camp-
bell noticed a large number of negroes of both sexes
amusing themselves in a grove near by, to which they
sometimes resorted on Sundays. After observing for
some time their proceedings, his sympathy for this
servile part of the population, whose peculiar condition
he had long regretted, became so much enlisted in their
behalf, that he walked out to the grove and invited
them all to come into his school-room, in order that he

AN UNENPECTED CHANGE. 495

might read the Scriptures to them. Obeying the sum-
mons with alacrity, they soon assembled, and, after
reading to them various portions of Scripture, he went
on to give them such instructions and exhortations as
he thought would be useful to them. Afterward, he
occupied some time in giving out hymns, and as they
sung these with their sweet melodious voices, and
seemed greatly to enjoy this exercise and the instruc-
tions he had given them, his own heart was filled with
inexpressible delight, and he dismissed them with the
expectation of repeating the lesson upon the first favor-
able opportunity. Next day, however, one of his
friends called upon him to say that the course he had
adopted the day before was quite contrary to the laws
of the State, which forbade any address to negroes
except in the presence of one or more white witnesses.
With regard to what had already occurred, he assured
him that no notice would be taken of it, as it was pre-
sumable he had not been acquainted with the law; but
he advised him, as a friend, not to repeat the act, lest
some persons in the community should put him to trou-
ble. At this announcement, Thomas Campbell was
thunderstruck. He had been totally ignorant of the
existence of such a law, for he had never been accus-
tomed to give any attention to political or civil affairs.
« What!” thought he, ‘is it possible that I live in a
land where reading the Scriptures and giving religious
instruction to the ignorant is a penal offence? Can the
Word of God be thus bound and the proclamation of
the gospel be thus fettered in a Christian land? Is it
possible for me to remain in a place, where, under any
circumstances, I am forbidden to preach a crucified
Saviour to my perishing fellow-beings?” His resolution
was at once taken. Whatever it might cost, he would

496 MEMOIRS OF ALEXANDER CAMPBELL.

leave Kentucky and go where the preaching of the
gospel was untrammeled. In this resolution, thus sud-
denly and decisively taken, he became the more con-
firmed when he reflected that, by remaining, some of
his family would, in all probability, form permanent
alliances with the people, and become themselves thus
involved in a state of things which was utterly repug-
nant to his feelings, and for which, as he was quite
uninformed in regard to the circumstances which gave
origin to that particular law, he could at the time find
no justification.

His family were greatly surprised and grieved when
he announced his resolution. They had become so
much attached to the place and the people from whom
they had received such unwonted kindness, that to aban-
don their Irish home had not been a greater trial than
the one to which they were now to be subjected. Their
regrets were fully reciprocated by the entire community,
but the most flattering inducements and the most earnest
entreaties were employed in vain to induce Thomas
Campbell to change his resolution. When he could
not be persuaded to remain himself, he was entreated
at least to allow his daughter Jane to stay and conduct
the seminary ; but he remained inflexible, being deter-
mined to extricate his family from a set of circumstances
for the existence of which he was not disposed to attach
blame to any one, but which he felt to be quite incom-
patible with his own sense of Christian duty. He,
therefore, immediately wrote to his son Alexander in-
forming him of his intention, and began to settle up his
business in order to a removal. Alexander, in reply,
immediately proposed to him to come and assist him in
the Buffalo Seminary, and having agreed to this, he
removed as soon as his arrangements were completed,

MIDDLETOWN AND VICINITY. 497

and again settled his family in Washington county,
Pennsylvania, near the village of West Middletown, so
termed, because it was half way between Washington
and Charlestown, the name of which latter place was,
about this time, changed to Wellsburg. The country
about Middletown has the general character of the
upland of this region. The village is placed upon a
high and narrow ridge, along which passes the public
highway to Washington, forming the only street. Upon
the left, looking eastward, the ridge rapidly declines
into a deep and somewhat narrow valley, which stretches
away for several miles with its rich fields and green
meadows, through which a bright and gurgling stream-
let wends its way. Upon the right, the ridge for a short
distance widens, and then gradually sinks into the valley
of Brush Run, which, toward the south-west, presents
a charming prospect of wooded slopes and cultivated
farms, losing itself at length in the distant deeper
gorges of the clear and rapid Buffalo. Westward of
the town, the ridge, after rising into a lofty and conical
hill, spreads itself out into a gently undulating country
which reaches to the steep declivities of Cross Creek.
It was in the upper part of the Brush Run valley, upon
a farm about two miles from the village, that Thomas
Campbell now placed his family, who, from this time,
continued to reside in this vicinity. He, himself, spent
the most of the time at his son Alexander’s, about seven
miles distant, in assisting to conduct the school; and
he resumed the pastoral care of the Brush Run Church
which he had planted about ten years before.

It might be thought that as slavery existed in Vin-
ginia as well as in Kentucky, Thomas Campbell, in
becoming an assistant in a Virginia seminary, had not
altered his circumstances in regard to this institution.

VOL. I.—2 G 42*

498 MEMOIRS OF ALEXANDER CAMPBELL.

It is to be remembered, however, that he had placed
his family, in regard to which he felt the chief anxiety,
in Pennsylvania, and that the Brush Run Church met
in the same State, only a few miles distant from his
son’s residence. It is to be noted, also, that in this part
of Virginia, bordering upon the free States of Penn-
sylvania and Ohio, slavery had in fact an existence
merely nominal. There were very few slaves, and
these remained with their masters simply because they
were pleased to do so, as escape was easy. The people
of these border counties had but little interest in the
institution, and though willing to maintain the laws of
the State in regard to it, many violations of these were
tacitly allowed. The few slaves found in this region
were, with scarcely an exception, treated as kindly as
the free laborers, and although the law forbade teach-
ing them to read, no one was molested for doing it, and
a freedom of speech was allowed in reference to slavery
which would not have been tolerated in the interior.
The following extracts from a work published soon
after (in 1824) at Wellsburg, the county seat of
Brooke, in which Mr. Campbell resided, may serve as
an illustration of this: and now that the institution has
for ever passed away, they must appear to the thought-
ful mind singularly prophetic. The author, Dr. Joseph
Doddridge, was the Episcopal minister in Wellsburg, a
brother of the eminent lawyer, Philip Doddridge, and
a warm personal friend of Mr. Campbell, whom he
frequently visited. In speaking of the aborigines, and
discussing the question of difference of color among
men and its results, he says:

“ An African is black, has a woolly head and a flat nose ;
he is therefore not entitled to the rights of human nature!

AMERICAN SLAVERY. 499

But he is a docile being, possessed of but little pride of inde-
pendence, and a subject of the softer passions, who, rather
than risk his life in the defence of his liberty, will ‘take the
pittance and the lash.’ He is therefore a proper subject for
slavery !

“ The Indian has a copper-colored skin, and therefore the
rights of human nature do not belong to him! But he will
not work, and his high sense of independence and strong
desire of revenge would place in danger the property and life
of the oppressor who should attempt to force him to labor.
He is therefore to be exterminated, or at least despoiled of
his country, and driven to some remote region where he must
perish !

“ Such has been, and such still is, to a certain extent, the
logic of nations possessed of all the science of the world !—
Of Christian nations !—How horrid the features of that slavery
to which this logic has given birth! The benevolent heart
bleeds at the thought of the cruelties which have always
accompanied it. Amongst the Mohammedans, as soon as the
Christian slave embraces the religion of his master, he is free ;
but among the followers of the Messiah, the slave may indeed
embrace the religion of his master, but he still remains a
slave, although a Christian brother.

‘‘Tt is a curious circumstance that while our missionaries
are generously traversing the most inhospitable revions, and
endeavoring with incessant toil to give the science of Europe
and Anierica, togethe: with the Christian revelation, to the
benighted pagans, most of the legislatures of our slave-hold-
ing States have made it a highly penal offence to teach a
slave a single letter. While, at great expense and waste of
valuable lives, we are endeavoring to teach the natives of
Afra the use of letters, no one durst attempt to do the same
thing for the wretched descendants of that ill-fated people,
bound in the fetters of slavery in America. Thus our slavery
chains the soul as well as the body. Would a Musselman
hinder his slave from learning to read the Alcoran? Surely
he would not.

goo MEMOIRS OF ALEXANDER CAMPBELL.

“We are often told by slaveholders that they would will
ingly give freedom to their slaves if they could do it with
safety :—if they could get rid of them when free; but are
they more dangerous when free than when in slavery! But
admitting the fact that, owing to their ignorance, stupidity
and bad habits, they are unfit for freedom, we ourselves have
made them so. We debase them to the condition of brutes,
aud then use that debasement as an argument for perpetuating
their slavery.

‘¢ I will conclude this digression with the eloquent language
of President Jefferson on the subject: ‘Human liberty is the
gift of God, and cannot be violated but in his wrath. Indeed
I tremble for my country, when I reflect that God is just and
that his justice cannot sleep for ever; that, considering num-
bers, nature and natural means only, a revolution of the wheel
of fortune, an exchange of situation is among the possible
events: it may become probable by supernatural interference.
The Almighty has no attribute which can take sides with us
in such a contest.’”

Again, in speaking of the cruel scourging of the
negroes which he had witnessed while at school in
Maryland, he says:

“ The recollections of the tortures which I witnessed so
early in life, is still a source of affliction to my mind.
Twenty-four hours never pass during which my imagination
does not present me with the afflicting view of the slave
or servant writhing beneath the lashes of his master, and
cringing from the brine with which he salted his stripes.

“« During my stay of three years in the region of slavery,
my only consolation was, that the time would come in which
the master and slave would exchange situations; that the
former would receive the punishment due to his cruelty, while
the latter should find rest from his toils and sufferings in the
kingdom of heaven. The master I regarded as Dives who
after ‘being clothed in purple and fine linen and faring
sumptuously every day,’ must soon ‘lift his eyes in well.

OPINIONS IN WEST VIRGINIA. 501

being in torment.’ The slave was Lazarus, who after closing
his suffering in death, was to be ‘ carried by the angels into
Abraham’s bosom.’

“From this afflicting state of society, I returned to the
backwoods, a republican, without knowing the meaning of
the term, that is, with an utter detestation of the arbitrary
power of one man over another.

“On reading this recital, the historian will naturally reflect,
that personal, real or political slavery has, at all times, been
the condition of almost the whole human race—that the his-
tory of man is the history of oppressors and the victims of
oppression. Wars, bastiles, prisons, crosses, gibbets, tortures,
scourges and fire, in the hands of despots, have been the
instruments of spreading desolation and misery over the
earth. The philosopher regards these means of destruction
and their extensive use in all ages as indices of the depravity
and ferocity of man. From the blood-stained pages of history
he turns with disgust and horror, and pronounces an involun-
tary anathema on the whole of his race.

“ But is the condition of the world still to remain the same?
Are the moral impressions of our nature to be for ever sacri-
ficed at the shrine of lawless ambition? Is man, as hereto-
fore, to be born only to destroy or be destroyed. Does the
good Samaritan see no rational ground of hope, of better
things for future ages? We trust he does, and that ages yet
to come will witness the fulfillment of his benevolent wishes
and predictions.”

Such were the fearless utterances which were at this
period heard and approved by many in this portion of
Virginia. As to Mr. Campbell’s own sentiments on
the subject of slavery, knowing that the relation of
master and servant was recognized in the New Testa-
ment, and the respective duties of the parties distinctly
described, he thought it by no means inconsistent with
Christian character to assume the legal rights of a
master, or to transfer those rights to another, as he

§04 MEMOIRS OF ALEXANDER CAMPBELL.

at length yielded to his convictions and was immersed.
Soon after this, Mr. Forrester, going into other busi-
ness, relinquished the school to him, which, under his
strict and skillful management, continued to prosper.
At this time, he formed an acquaintance with Mr. Rich-
ardson, at whose house he spent occasionally a pleasant,
social evening, and who formed quite an attachment
to the young Scotchman, who seemed to combine the
freshness, simplicity and enthusiasm of a child with
the accomplishments of a scholar, and whose polite
manners and pleasant conversation rendered him ever
a welcome guest. To him Mr. Richardson committed
also the education of his oldest son, Robert, then thir-
teen years of age, who had been some time before a
pupil of Thomas Campbell, and who, commencing with
Mr. Scott the study of the ancient languages, was, by
judicious words of encouragement, inspired, not only
with an earnest desire for learning, but with the warmest
affection for his teacher.

The seed of the Word which had been implanted in
the heart of Walter Scott had fallen into no ordinary
soil. His earnest nature soon became wholly absorbed
in the study of Divine things. Every moment that
could be spared from necessary duties was devoted to
the Bible, which had become to him a new book, open-
ing up to his astonished mind a world of wonders, of
which, arnidst the misty atmosphere of sectarianism,
he had hardly dreamed. Especially was he enraptured
with the simplicity of the gospel, so different from the
involved and complex theological systems of the day,
and with the clear and unambiguous teachings of the
Scriptures, as compared with those of modern religious
theorists. Possessing an extraordinary power of analysis
and classification, he was soon enabled to arrange the

RETURN TO NEW YORK. 505

Scripture teaching under its appropriate heads or sub-
jects, and to resolve the Divine plan of redemption into
its constituent elements. Having, at the same time, an
ardent fancy, he saw in the simple facts of the gospel,
and in its expressive ordinances, a power which he
believed capable of breaking down all the barriers of
religious partyism and carrying salvation to the ends
of the earth. Becoming more and more occupied with
religious thought, and burning with zeal to impart to
others the light which had illuminated his own mind,
the confinement and drudgery of the school became,
after a few months, so irksome that he was constrained
to abandon it; and, conceiving that he could be most
useful in the city of New York, in connection with the
congregation meeting there, and which was composed
of individuals holding the sentiments of the Haldanes
and of the Scotch Baptists, he, with that precipitation
which often characterized his movements, set out once
more for that city.

From the remarkable success which had attended his
labors in the school, its patrons were much grieved at
his departure. Mr. Richardson, especially, who most
highly appreciated the value of such a teacher, and
whose son, in the warmth of his affection, ardently
hoped for his return, determined to make at least an
effort for the purpose, and accordingly proposed to a
few of his intimate friends to unite with him in making
up a good salary, and in endeavoring to persuade Mr.
Scott to return and become a private tutor for their
families. This having been readily arranged, he at
once wrote to Mr. Scott and urged the matter upon
him. To this letter he soon received a reply, full of
kind expressions and affectionate remembrances, and
intimations of disappointed hopes and cloudy prospects

43

$02 MEMOIRS OF ALEXANDER CAMPBELL.

accordingly did in one or two instances. As he did
not, however, any more than his father, approve of
the abuses of power connected with the institution, those
under his charge had the opportunity of learning to
read and of receiving religious instruction ; and, fur-
thermore, perceiving the institution as it existed in the
United States to be peculiarly liable to abuses, he was
always in favor of emancipation, and gave practical effect
to his principles in setting free the two or three slaves he
had under his control, as soon as they were sufficiently
grown to provide for themselves. As both father and son
concurred in these views, and were determined to keep
themselves free from all personal responsibility in regard
to slavery, they felt themselves perfectly free to pursue
their reformatory labors in any part of the country.
And as Thomas Campbell had now placed his family
where they could never become practically entangled
in any of the evils connected with the institution, he
felt himself entirely at liberty to aid his son in his labors
in Virginia. Thus the two original public advocates
of the Reformation were, greatly to their mutual happi-
ness, enabled once more to renew their immediate co-
operation with each other, and to lighten each other’s
burdens. Providence, however, was already preparing
for them the assistance for which both had longed. A
powerful auxiliary was about to enter the field, whose
genius was destined to promote, in an eminent degree,
the interests of the cause, and to modify, in some im-
portant respects, the practical advocacy of the reform
atory movement.

During the previous year, there had arrived at the
port of New York a young Scotch Presbyterian, of
good family and an excellent education, named Walter
Scott, who had been induced to seek his fortune in the

ARRIVAL OF WALTER SCOTT. 503

New World. After forming some acquaintances in
New York, having a strong desire to go to the West
and see the country, he, with a companion of about the
same age, set out for Pittsburg. On account of the
limited state of their finances, they found it necessary to
perform the journey on foot, but they felt emboldened
to attempt the task by that youthful buoyancy of spirit
which hopes to surmount safely all obstacles, and to which
no undertaking seems impracticable. As they journeyed
on, their fatigue was often forgotten in their contempla-
tion of the beautiful and varied landscapes along the
way, for Mr. Scott possessed a fine taste for the beauties
of nature, and was a great admirer of extensive pros-
pects and wild mountain scenery. But what particularly
cheered up the weary pedestrians was his lively humor,
for, though of a deeply conscientious and reverential
spirit, he had nevertheless a keen wit and a quick per-
ception of the ludicrous, and saw so many oddities in
the log-cabins and dresses and manners of the people,
and so many to him novel and ridiculous objects, that
he kept himself and his companion in almost perpetual
merriment. For this unwonted levity, however, he
took himself seriously to task, after his arrival at Pitts-
burg, when sober thoughts revived, deeming it quite
incompatible with that gravity and solemnity which be-
longed to the Presbyterian profession.

At Pittsburg, he soon became acquainted with his
countryman, Mr. Forrester, by whom he was very
kit.dly and hospitably received, and in whose school he
became for a time an assistant. Mr. Forrester, in con-
versing with him frequently upon religious subjects,
and directing his attention to the Scriptures, soon satis-
fied him that infant baptism had no place in the Bible;
and after a struggle with his educational prejudices, he

506 MEMOIRS OF ALEXANDER CAMPBELL.

in New York, from which it could, upon the whole, be
gathered that he would accept the position offered him,
and, accordingly, about two weeks afterward, Mr.
Scott himself appeared at Mr. Richardson’s, dusty and
travel-worn, having again walked the whole distance
on foot, coming this time, by way of variety, through
Washington City. Being welcomed with all the warmth
of Irish hospitality, he at once became an inmate of
Mr. Richardson’s family, and an apartment was as-
signed him in his spacious house, where he could daily
assemble his pupils, amounting in all to about fifteen—
a number which was not to be increased, his patrons
believing that by confining his attention to a few, the
rapidity of their progress and the thoroughness of their
instruction would more than compensate for the in-
creased expense. In this respect their anticipations
were more than realized, and, under this arrangement,
results were attained which had never before been
reached by any school in the city. Mr. Scott possessed
a peculiar tact as a teacher, having a quick perception
of character, and knowing well how to excite the dili
gent, rouse the slothful and punish the disobedient
Though kind in his feelings, he pursued the strict
system of discipline to which he had been accustomed
in Europe, and which required perfect order and accu-
rate recitations, or, as an alternative, the ‘argumentum
bacculinum.” The exuberance of his youthful hopes
having been pruned by his late experience, he now
pursued his educational labors with great satisfaction,
and renewed with unabated interest his religious asso-
ciation with Mr. Forrester and his little congregation,
to which body a sudden calamity soon after obliged him
to assume a more important relation.

Late on a pleasant summer evening, a hasty messen-

CENTRAL TRUTH OF CHRISTIANITY. 507

ger arrived to tell him that Mr. Forrester had been
drowned. He had gone, it appeared, to the Alleghany,
at the upper part of the town, to bathe, and ignorant of
the fact that in that place there was an old wharf, row
concealed beneath the water, he, unfortunately, in wad-
ing out into the stream, unexpectedly stepped off this
structure and found himself suddenly in deep water.
Being unable to swim, and no efficient help being at
hand, he was speedily drowned, and it was so long
before the body could be recovered that all attempts at
reanimation were fruitless. This sad event was a great
affliction to one of Mr. Scott’s affectionate and sympa-
thetic nature, and upon him now devolved the task
of comforting and assisting the bereaved widow and
orphans, as well as of watching over and instructing
the church which Mr. Forrester had formed. This to
him, however, was a labor of love, and he devoted
himself more ardently than ever to the study of the
Bible. He was accustomed daily to commit portions
of it to memory, and long after midnight would often
be found still deeply engaged in his earnest inquiries.
Above all things, he seemed to be impressed with the
Divine glory of the Redeemer in all his personal and
official relations. In the exercise of his analytical
power, he soon discovered that the testimonies of Mat-
thew, Mark, Luke and John were written for one
great specific object, and that this was to prove the
proposition that ‘‘ Fesus zs the Christ, the Son of God,”
and that this constituted the central truth and the great
essential element of Christianity. He had thus, by a
different process, reached the same stand-point which
Mr. Campbell had attained in eliminating from the
Christian faith everything that was foreign to its nature
Upon this theme, Mr. Scott delighted to dwell. For a

508 MEMOIRS OF ALEXANDER CAMPBELL.

considerable time he delivered, as his first efforts at
public speaking, interesting lectures upon it to the little
church, which was accustomed to assemble in the court-
house. The beauty of the character of Christ seemed
to be the subject of his continual meditation and the
model for his daily life. As, from the confinement and
labor attendant upon his arduous duties, he grew thin
and pale, Mr. Richardson’s son, Robert, who was now
friend and companion, as much as pupil, would some-
times invite him to walk out of an evening to his father’s
garden in the vicinity of the city; but his mind could
not be divorced, even amidst such recreations, from the
high theme which occupied it. Nature, in all its forms,
seemed to speak to him only of its Creator; and al-
though, gentle and affectionate as he was, he sought
ever to interest himself in the things that interested
others, his mind would constantly revert to its ruling
thought, and some little incident in their ramble, some
casual remark in their conversation, would at once open
up the fountain of religious thought which seemed to
be ever seeking for an outlet. Thus, for instance, if
his pupil would present him with a rose, while he ad-
mired its tints and inhaled its fragrance, he would ask
in a tone of deep feeling: **Do you know, my dear,
why in the Scriptures Christ is called the Rose of
Sharon?” If the answer was not ready, he would
reply himself: ‘*It is because the rose of Sharon has
no thorns,” and would then go on to make a few touch-
ing remarks on the beautiful traits in the character of
the Saviour. Then, in the exercise of his powers of
accurate perception, and his love of analysis and object-
teaching, descanting on the special characteristics of
the flower, and calling attention to the various elements
which by their assemblage, produced such a charming

INTRODUCTION TO WALTER SCOTT. 509

result—the graceful curving lines that bounded the
petals and the foliage, so much more beautiful than the
straight and parallel edges of the blades of grass or
maize; the winding veinlets, the delicate shadings of
carmine and their contrast with the green foliage, the
graceful attitude assumed by the flower, as, poising itself
upon its stem armed with thorns, it shone resplendent in
queenly beauty, he would pass, by a natural and easy
transition, to dwell yet again upon the infinite power
and glorious perfections of the Creator—the Word that
‘*was God,” that ‘‘ was in the beginning with God,”
and ‘‘ without whom nothing was made that was made.”
Nor did he neglect even amidst the daily duties of the
school-room to lead the minds of his pupils to similar
contemplations, so that they might be induced to ‘look
through nature up to nature’s God.” The revelations
of God in the Bible, however, formed his chief delight,
and in accordance with his feelings, he took especial
pains to familiarize the students of the ancient tongues
with the Greek of the New Testament, for which pur-
pose he caused them to commit it largely to memory,
so that some of them could repeat, chapter by chapter,
the whole of the four gospels of Matthew, Mark, Luke
and John in the Greek language. It was also his
invariable practice to require memorized recitations of
portions of the ancient classic authors, as well as written
translations of them. These tasks, irksome to those of
feeble memory, and exacted perhaps, in some cases,
with too much rigor, tended nevertheless to improve
the pupils in taste and accuracy, and to store their minds
with charming passages for use in future life.

Mr. Campbell’s confinement at home, on account of
his duties in the seminary, had, for a long time, pre-
vented him from visiting Pittsburg, and now that his

43 *

510 MEMOIRS OF ALEXANDER CAMPBELL.

father’s presence enabled him to do this, it can easily
be imagined with what pleasure he formed the acquaint-
ance of Mr. Scott, and found in him a congenial spirit,
coinciding with him in regard to the distinguishing
features of the reformatory movement, and prepared by
education, natural abilities and piety to become such a
fellow-laborer as he had long desired. They conceived
for each other, therefore, at once, the warmest personal
esteem—an esteem which was based perhaps less upon
those points in their respective characters in which they
agreed, than upon those in which they differed. For
although their mutual reverence for Divine things, their
earnest desire for religious reformation, their zeal and
piety, their devotion, their Christian faith and love, cer-
tainly united them strongly to each other, these were
qualities possessed also by others, and constituting with
them all in common the bond of fellowship and union.
But the different hues in the characters of these two
eminent men were such as to be, so to speak, comple-
mentary to each other, and to form, by their harmonious
blending, a completeness and a brilliancy which ren-
dered their society peculiarly delightful to each other.
Thus, while Mr. Campbell was fearless, self-reliant
and firm, Mr. Scott was naturally timid, diffident and
yielding ; and, while the former was calm, steady and
prudent, the latter was excitable, variable and precipi-
tate. The one like the north star was ever in position,
unaffected by terrestrial influences; the other, like the
magnetic needle, was often disturbed and trembling on
its centre, yet ever returning or seeking to return to its
true direction. Both were nobly endowed with the
powers of higher reason—a delicate self-consciousness,
a decided will and a clear perception of truth. But, as
it regards the other departments of the inner nature, in

MENTAL AND PERSONAL CONTRASTS. 511

Mr. Campbell the understanding predominated, in Mr.
Scott the feelings; and, if the former excelled in
imagination, the latter was superior in brilliancy of
fancy. If the tendency of one was to generalize, to
take wide and extended views and to group a multitude
of particulars under a single head or principle, that of
the other was to analyze, to divide subjects into their
particulars and consider their details. If the one was
disposed to trace analogies and evolve the remotest
correspondences of relations, the other delighted in
comparisons and sought for the resemblances of things.
If the one possessed the inductive power of the philoso-
pher, the other had, in a more delicate musical faculty
and more active ideality, a larger share of the attributes
of the poet. In a word, in almost all those qualities
of mind and character, which might be regarded differ-
ential or distinctive, they were singularly fitted to supply
each other’s wants and to form a rare and delightful
companionship. Nor were their differences in personal
appearance and physical constitution less striking or
less susceptible of agreeable contrast. For while Mr.
Campbell was tall, vigorous and athletic, Mr. Scott
was not above the average height, slender and rather
spare in person, and possessed of little muscular
strength. While the aspect of the one was ever lively
and cheerful, even in repose, that of the other was
abstracted, meditative, and sometimes had even an air
of sadness. Their features, too, were very different.
Mr. Campbell’s face had no straight lines in it. Even
his nose, already arched, was turned slightly to the
right, and his eyes and hair were comparatively light.
Mr. Scott’s nose was straight, his lips rather full but
delicately chiseled, his eyes dark and lustrous, full of
intelligence and softness, and without the peculiar eagle-

512 MEMOIRS OF ALEXANDER CAMPBELL.

glance so striking in Mr. Campbell, while his hair,
clustering above his fine ample forehead, was black as
the raven’s wing.

Such were some of the prominent contrasts of these
two eminent advocates of reformation, who were hence-
forth destined to share each other’s labors and trials, to
promote each other’s discoveries of truth, and to emulate
each other in their efforts to restore the pure primitive
apostolic gospel to the world.

CHAPTER XXIII.

Civil and Religious Freedom—“ Moral Societies” of Washington County—
Spiritual Despotism—Vindication of Human Rights.

T is a mistake to suppose that religious freedom is

the result of civil liberty. The reverse of this is
true, that civil liberty springs from religious freedom.
Such republics as those of Greece and Rome were pos-
sible under a religious system that conceded universal
toleration, and where every one was permitted freely to
worship, after his own fashion, his own divinity; but
could have no existence under the religious despotism
of the Persian fire-worship or that of the Egyptian
Osiris. When the gospel was first introduced, its
refusal to tolerate any species of idolatry became,
therefore, among the Greeks and Romans, its chief
offence. ‘They could not endure the exclusive clan.:
of a religious autocracy which seemed but the harbinger
of civil bondage, and were unwilling to exchange the
outward license of polytheism for the spiritual freedora
which Christ offered to bestow. They had but little
conception, indeed, of that freedom of the soul from
ignorance and sinful bondage, and that liberation of the
conscience from a sense of guilt, which the gospel
afforded, and had failed, as yet, to comprehend that
glorious liberty which, like that of the sparkling waters
of the streamlet or the motions of the ‘‘ viewless air,”
can be enjoyed only in a strict conformity to the laws

VOL. I.—2 H 513

514 MEMOIRS OF ALEXANDER CAMPBELL.

of God. It was not until Christianity had sufficiently
proved its tendency to make men gentle and obedient;
patient and forbearing; willing to concede to all their
just rights, and employing in behalf of their cause no
influence but persuasion, that it became acceptable and
prevalent throughout the Roman empire. It was not
long, however, until, through the ambition and envy of
rival bishops, there arose a contest for precedence and
power. Shackles were imposed upon men’s minds by
decrees of councils; the rights of private judgment
were refused, and what there was of civil liberty per-
ished when civil government became at length the
subservient instrument of spiritual tyranny.

Amidst the increasing gloom which gradually en-
veloped the nations, there was soon revealed, according
to prophecy, that bold and undisguised form of religious
absolutism, termed the Papacy. It was said of the
Romans, as Tacitus relates, that in subduing the nations
“they made a desolation and called it peace.” Thus,
in like manner, the Papal power, in endeavoring to
extirpate its opposers as heretics; in denying to the
people all liberty of thought, and in obliterating every
landmark of the mind’s own possessions, created,
wherever it moved, that fatal and mortuary peace that
springs from moral and spiritual desolation. In this
respect Catholicism has, indeed, ever been truly Roman.
Nor is the analogy less striking as to the extent of its
empire and the efforts it has made to crush out every
struggle for civil liberty, except in the few and doubtful
instances where policy demanded a certain degree of
concession to surrounding circumstances. The history
of the world proves that the same spirit prevails, more
or less, in every religious national establishment, and
in every religious representative assembly, and that it

RELIGIOUS AND CIVIL LIBERTY. 515

will inevitably display itself when any one of them is
allowed to exercise power in political affairs, Proposi-
tions to remove civil disabilities, or to enlarge the pre-
cincts within which the masses are confined, never
proceed from the bishops of England or from the clergy
in any land where they are permitted to have a voice
in civil affairs. On the contrary, they are found ever
to resist reforms, and, from an instinctive antipathy, to
detest liberal ideas. Hence it was that Great Britain
never truly possessed herself of the great principles of
civil liberty until the hierarchical powers were over-
thrown, and the Independents, under Cromwell, learned
from their religious freedom the lesson of universal
emancipation. Hence, too, as it was the Independent
and former Puritan, Roger Williams, who first secured
the constitutional grant of liberty of conscience, so it
was this inestimable boon which ultimately gave to this
favored land the truest and noblest conception and
erjoyment of the rights of man. In all cases it will
be found that ‘‘ soul-freedom,” as Roger Williams used
to term religious liberty, preceded and gave origin, form
and character to every effort for the attainment of civil
freedom; and as the latter is speedily lost when the
rights of conscience and of private judgment are denied,
it behooves all lovers of liberty to watch, with jealous
eye, the movements of religious bodies which claim the
right to dictate articles of faith, and to repel with
promptitude their attempts to acquire political influence
or to obtain control of legal power. Such attempts
have been made more than once already, even in this
country, and it is of these that the course of the narra-
tive now renders it necessary to speak.

It has been already mentioned that Presbyterianism
had almost entire control of the population in Western

516 MEMOIRS OF ALEXANDER CAMPBELL.

Pennsylvania, and especially in Washington county.
It was naturally to be expected, therefore, that the
spirit of the prevailing religion would find expression
more or less in the local laws and regulations, and that
these in turn would reveal the character and real
tendency of this religion. Too inattentive to the proba-
bility of this latter result, and too confident in the pos-
session of power, the adherents of the dominant party
in Washington county had commenced, in 1815, a
system of espionage and of arbitrary coercion, with
respect to the people, which seemed to revive the spirit
of the old Puritan codes,* and which at the present
day no Western community would for a moment endure.
This system it was attempted to establish through the
agency of what were called ‘‘moral societies,” organ-
ized for the reputable purpose of ‘‘suppressing vice
and immorality,” which seémed, in the estimation of
the founders of these societies, to form two different
categories. But the nature of these organizations, and
the plausibility of the reasons by which it was at-
tempted to justify them, will be best seen from their
own records. ‘Thus, it is related that on the 4th day of
April, 1815—

“ At a meeting of a number of the citizens of the borough
of Washington, to take into consideration the expediency of
forming an Association for the suppression of vice and im-
morality, James Brice was called to the chair and Obadiah
Jennings was appointed secretary. Whereupon it was re-
solved to form an Association for the suppression of im-

* Reference is here made to the rigid municipal regulations of the Pilgrim
Fathers, and not to what are termed the “ Blue Laws of Connecticut,” which
never had any actual existence, but were first published in London in 1781
as a satire upon the severity of the Puritans, by a tory Churchman named
Samuel Peters, who had been expelled from New England.

ADDRESS OF MORAL SOCIETY. 517

morality.” Certain rules were ther. adopted as the constitu
tion of the ‘“ Washington Moral Society.” In this constitu-
tion, it is made the duty of every member “‘ actively to pro-
mote the objects of the Association by giving information
against any one known to be guilty of profane swearing,
Sabbath-breaking, intoxication, unlawful gaming, keeping a
disorderly public house, or any other active immorality pun-
ished by the Commonwealth.” It was further enjoined upon
each member to ‘ assist and encourage his fellow-members in
their duty.” Regular meetings were also to be held on the
first Monday of May, August, November and February at
the Presbyterian meeting-house in the borough of Wash-
ington, six members forming a quorum. It is recommended
also that ‘‘ similar associations be formed in the different parts
of the county.” After the constitution, an ‘‘ Address” was
adopted, which, after setting forth, at length, the evils of
“intemperance, Sabbath-breaking, swearing,” etc., proceeds
as follows:

“The Society are desirous of calling the attention of their
fellow-citizens more particularly to the aforesaid vices, not
only because they are deemed amongst the most criminal
and destructive, but also because they are more generally
permitted to pass with impunity than many others of a less
malignant character. At the same time, it is confidently
believed that there is a sufficient amount of moral influence
in the community, if combined and vigorously directed, to
afford an effectual corrective. We would suggest the import-
ance of forming similar associations in every part of our
country. Some have recently been formed in this county,
and the good effects are already visible. Can any one dov'bt
the right or question the propriety of such associations? Is
it not the indispensable duty of every member of society to
promote its welfare, and prevent, according to his ability,
everything which would be destructive of its interests and

prosperity ?”

It then goes on to speak of the increase of im-
44

518 MEMOIRS OF ALEXANDER CAMPBELL.

morality, and among other things mentions the fact
that while in 1802 there were only fifty-five taverns in
Washington county, there were then one hundred and
fifteen, a ratio of increase much greater than that of
population.

Under the influence of these moral societies, estab-
lished throughout the county, a strict watch was at
once set over the behavior of every individual; local
laws were passed in reference to the vices named, and
the magistrates were stimulated to a rigid enforcement
of them. The societies were, indeed, in their incep-
tion, simply organized bands of zxformers, though,
emboldened by the submission of the people, their
members soon began to make arrests without civil pro-
cess or legal authority. As they pursued their voca-
tion with enterprising zeal, many violations of the laws
were detected and exposed, and every member of the
community soon found himself to be under a sort of
inquisitorial scrutiny that was as strict as it was novel,
and as distasteful to the feelings of many true friends
of morality as it was incompatible with the spirit of
republican freedom. For a considerable time, how-
ever, the moral societies had everything their own way.
Murmurs and complaints, indeed, there were, but no
one had the hardihood to oppose, publicly, proceedings
which were professedly in the interest of morality, and
which, in many instances, no doubt secured the out-
ward observance of its rules. No one that had the
least regard for his popularity would venture to oppose
the strict enforcement of the laws; and although many
were sensible that there was certainly an undue exer-
cise of power, or some false principle involved in such
proceedings, there seemed to be no one capable of
detecting it, or willing to bring down upon himself the

OPERATIONS OF MORAL SOCIETIES. 519

odium of the clergy and of the dominant religious
party. Nevertheless, the burden imposed upon the
people seemed to grow heavier the longer it was
borne, and a good deal of discontent began to manifest
itself. Those who had been fined through the moral
sccieties, began to scrutinize more closely the conduct
of the members composing them, and, in many cases,
soon found that these self-constituted custodians of the
public morals were themselves guilty of offences simi-
lar to those which they condemned in others. The
nature and operation of these societies, as well as the
piety and consistency of their members, will, however,
be better understood by a recital of actual occurrences.

On one occasion, a Mr. Martin, near Washington,
had employed a teamster to convey some produce for
him to Pittsburg. Returning on Saturday, they were
unable to make the whole distance, and were obliged
to put up for the night within a short distance of
Canonsburg. Setting out early next morning, on their
way homeward, on entering the borough of Canons-
burg, they were at once stopped and informed that
they would not be permitted to travel on the ‘‘ Sabbath.”
At once acquiescing, they put up the horses, and re-
mained at the hotel until the next morning after break-
fast, when they again set out. After leaving the vil-
lage, they were overtaken by the constable, who de-
manded of the wagoner the fine for traveling on the
‘‘Sabbath.” This the wagoner refused to pay, and,
after some altercation, it appeared that the constable
had not with him any writ to enable him to make an
arrest. He then said he would go back to town for it,
and would overtake him before he got to Washington.
As soon as he was gone, the wagoner got a friend on
the way to drive the wagon for him, and disappeared.

§20 MEMOIRS OF ALEXANDER CAMPBELL.

When the constable overtook the team at Washington,
he was greatly enraged at being thus baffled, and
making considerable noise, a crowd collected and
began to dispute with him as to his ability to collect
the fine under the circumstances. He insisted that he
could and would collect it; and as he became more and
more excited, one of the bystanders said to another
privately, ‘‘ Suppose you banter the constable to bet ten
dollars on the collection of this fine. I will then go and
inform upon you both, and you will both be fined, and
as half the fine goes to the informer, I will receive the
full amount of your fine, which I will hand over to you,
so that you will lose nothing, and we shall have some
sport.” His friend, agreeing to this, immediately pro-
posed to bet with the constable, who, in the excitement
of the moment, at once accepted the offer. ‘* Now,”
said the originator of the plot to him, ‘you have vio-
lated the law yourself, which is against betting as well
as against Sabbath-breaking ; and it will be my duty to
go and inform upon you both.” At this, the constable,
finding he was caught, became quite crest-fallen, and
knowing that he would lose his office and his popu-
larity if the matter were made known, besought all
present to say nothing about it, and promising if they
would consent to this and come into the tavern, he
would ‘‘treat them all round,” and give up prosecuting
the case against the wagoner; all which was agreed to
amidst great merriment.

On another occasion, one of the members of the
Moral Society at West Middletown, David M ;
returning from meeting on the ‘‘ Sabbath day,” noticed
at Wilson’s tavern, two and a half miles from the town,
a bucket belonging to him which his teamster had for-
gotten there the day before. Taking up the bucket, he

MORAL TENDENCY OF SOCIETIES. 5321

concluded to carry it home with him, and on the way
was reminded by one of his friends that he was violat-
ing the law by carrying a burden on the ‘‘ Sabbath
day.” Upon his return home, the circumstance naturally
gave rise to serious reflection on his part, and, amongst
his pious ‘‘ Sabbath” musings, he considered how he
should extricate himself from the dilemma in which he
had become involved, and which was likely to bring
reproach upon his character as an orthodox and orderly
member of the church. At length, the happy thought
occurred to him that if he would go and inform upon
himself, such an instance of self-sacrifice, disinterested
zeal and respect for principle, would not only clear his
escutcheon from every stain, but elevate him even higher
than ever in the esteem of the faithful. This bright
idea was accompanied—or, as some might be so un-
charitable as to think, preceded—by another reflection
of uncommon weight, which was, that as half the fine
went to the informer, he would save two dollars by
informing upon himself. Accordingly, he at once
resolved to do it, and going next morning to the magis-
trate at an early hour, lest any one should anticipate
him in the performance of what he felt was his peculiar
duty, gave the information in due form and tendered
half the fine as a full and efficient expiation for the
offence he had committed. The magistrate, however,
could not see the matter in that light, not being able to
discover that the law had made any provision for so ex-
traordinary a case; and so, reminding the pious culprit
that the money went to the support of preachers, com-
pelled him to pay the whole fine. From such facts (and
similar cases were not unfrequent) the moral tendencies
of these societies will be sufficiently evident. It will be
also seen that they had not for their object to repress or
44 *

522 MEMOIRS OF ALEXANDER CAMPBELL.

punish crzmes which men commit to the injury of others,
and to which the attention of the civil magistrate had
been heretofore confined ; but that they took under their
especial care those wces which affect individuals them-
selves, and of which the civil authority had not pre-
viously been accustomed to take cognizance, unless
when, as sometimes in the case of drunkenness, they
caused a disturbance of the public peace. It will be
further noticed that they attempted to engraft upon the
civil code their peculiar religious views in regard to
the ‘* Sabbath,” and to compel dy law the whole com-
munity to submit to the Judaizing opinions which
they had themselves imbibed from their religious
teachers.

As Mr. Campbell frequently visited his mother and
the family, now living near Middletown, he soon became
well acquainted with the facts and principles developed
during the operation of these ‘* Moral Societies,” but,
though indignant at such invasions of personal and
public freedom, he, for some time, forbore to notice
them, as he lived in an adjoining State, where such
things had no existence. As matters grew worse,
however, and no one in Washington county seemed
willing or able to undertake the matter, he determined
at length to interfere, and on the 27th of April, 1820,
he published an article, under the signature of Candidus,
in which he criticised an address previously issued by
the ‘« Moral Society of Middletown.” In this piece he
first satirized, in his peculiar way, the moral state of
Middletown, which was thought to demand such reme-
dies, and then exposed the conduct of some leading
members of the Moral Society, who were themselves
guilty of rafling, taking part in “ shooting matches”
for gain, etc. He then attacks the principle on whicb

PRINCIPLES EXAMINED. 533

the societies acted, viz.: that jiming men for their
vices would make them moral.

“ When they pay dear for their sins,” says he, * they will.
from principles of avarice, become morally correct! * +
* * And what becomes of the fines? Oh! they are given
to some pious clergyman to be applied to the education of
young men for the ministry. Go on, therefore, in your mis-
deeds, ye profane, for the more you sin the more preachers
We sha hayes S *- *

As may be readily supposed, this article created quite
a sensation. The Society at Middletown immediately
appointed a committee to make a reply to it, which was
published in the reporter, and which, instead of de-
fending the principles of the Society, raised against
Candidus the cry of ‘‘a friend to immorality,” etc., and
attempted to browbeat and intimidate him. To this
effusion, however, the latter very promptly replied, dis-
avowing the improper motives attributed to him, and
fully admitting and asserting the claims of morality.
He boldly claims the right, however, to ‘‘ animadvert
on those who, unsolicited, mount the judgment-seat and
presume to deal rash judgment round the land on every
one they suppose able to pay for his transgressions.”
He then goes on to show that such moral societies are
“ anti-evangelical, anti-constitutional and anti-rational,”
and says he has as good a right to sit in judgment on
them as they have on their fellow-citizens. His first
position, that they are anti-evangelical, he then goes on
to prove by showing that the Bible gives no authority
whatever for them. In another article, on the 5th of
June, he continues the argument, showing that moral
societies are anti-evangelical, because ‘‘ Christians are
not at liberty to interfere with men of the world in any-

524 MEMOIRS OF ALEXANDER CAMPBELL.

thing pertaining to God and conscience.” He takes the
ground, also, that if all members of society anywhere
are Christians, they must go by the discipline given in
the New Testament.

T'hese assaults brought out a host of writers on be-
half of the societies, and the paper was for some time
crowded with articles, mostly of very poor quality, and
filled with invectives against ‘‘ Candidus.” By way of
variety, an essay then appears in defence of ‘‘Can-
didus,” signed «* V. A. Flint,” corroborating the state-
ments of ‘‘ Candidus” in regard to the practical opera-
tions of the societies. In doing this, he details the
case of a poor old Revolutionary soldier, who, at an
election in Taylorstown, indulged too freely in liquor,
and was consequently fined by the Society-members.
The old man, being exasperated at having to pay the
fine, began to swear, and continued thus to vent his
passion for a considerable time, during which the
custodes morum in attendance coolly kept an exact
account of the particular number of oaths. As there
was a fine for every oath, the aggregate amount finally
became so great that, in order to pay it, the old man
had to part with the entire store of corn on which his
family depended for subsistence during the winter.
On the 12th of June, there appears a weak piece against
Candidus, and in the same paper another article by V.
A. Flint in his defence. On the roth, Candidus con-
tinues his exposition of principles. He shows that
‘the only system of pure morality is that of the Bible,
especially of the New Testament, and that it must point
out the only sure and efficient means of promoting it.”
Reaching down to the great basis on which all morality
rests, the will of the Divine Law-giver, he shows that
a violation of this will in any one point is the violation

PROCEEDINGS UNCONSTITUTIONAL. r35

of the whole law, as it is a rejection of the authority on
which the whole rests. He quotes the declaration of
James: ‘‘He that said Thou shalt not commit adultery,
said also, Thou shalt not steal;?” and, ‘if a man keep
the whole law and yet offend in one point, he is guilty
of all.” He then remarks that the law enforced by the
societies ‘‘ values the profanation of the ‘Sabbath’ at
four dollars; profanation of the Divine name at less
than one dollar; drunkenness at so much, etc.,” and
asks why, in view of the true principles of morality, 1s
each sin valued at a different price, and why any of
them are valued at a fixed price, etc. At this juncture,
a letter appears from Mr. Findley, attributing the author-
ship of Candidus to Mr. Campbell, and endeavoring to
cast aspersions upon his character. In the next paper,
is a letter from Mr. Campbell, over his own signature,
addressed to Mr. Findley, demanding the proof of his
assertions, to which Mr. F. made no reply.

It was just at this time that Mr. Campbell became
engaged in an oral debate on baptism with Mr. John
Walker, a minister of the Secession, and which was
held at Mount Pleasant on the 19th and 20th of June.
This debate, and the subsequent preparation of it for
the press by Mr. Campbell, interrupted for a time, on
his part, the discussion in regard to the Moral Societies.
Returning to the charge, however, in the latter part
of July, he resumes the train of argument he had in-
troduced, which, in order to avoid breaking the connec-
tion, will be here pursued to the close. In his article
on the 31st August, Candidus argues the unconstitu-
tionality of the proceedings of the Moral Societies,
because the Constitution gave the right to all to worship
God according to their consciences, expressly declaring
that ‘‘no one can be compelled to erect, attend, or

526 MEMOIRS OF ALEXANDER CAMPBELL.

support any place of worship or to maintain any minis-
try against his consent,” and that the observance of the
Sabbath, or of any other day, is purely a right of can-
science. In subsequent essays, he takes the ground
that ‘‘ officers of the church have no right to interfere
with the execution of the law, or to supercede civil
officers, legally appointed, as, in presuming to do so,
they assume that the civil officers are insufficient. It
is, however, made the duty of the magistrates to be
vigilant in enforcing the law, as they are appointed for
the very purpose of maintaining the good order of
society, being ordained of God for the punishment of
evil-doers and the praise of those who do well.” Con-
tinuing his essays during the winter, Candidus criti-
cises Judge Rush’s charge upon the institution of the
“Sabbath,” in Luzerne county, Pennsylvania, and
shows that there is no law in the New Testament pre-
scribing the first day of the week as the ‘‘ Sabbath.”
Hitherto the writers against Candidus had displayed
so little ability that they had not offered even a plausi-
ble refutation of one of his arguments, and the cause
of the Moral Societies seemed to be in quite a hopeless
state. But on the 12th February, there appeared against
‘Candidus” a new writer of a different stamp, who
signed himself “Timothy,” and whose articles were
written in much superior style. They were clear and
argumentative, entering into the merits of the question
and discussing the matters involved, with a manliness
and vigor, which formed quite a contrast with the feeble-
ness which had heretofore characterized the writers
upon that side. In these essays, Timothy referred to
Candidus as ‘Mr. C.,” and continued them for several
weeks without any reply from the latter. The impres-
sion hence became general that, feeling himself unable

CANDIDUS AND TIMOTHY. 527

to meet the reasoning of ‘‘Timothy,” ‘‘ Candidus” had
abandoned the discussion; and it was then whispered
round that ‘Timothy? was none other than Rev.
Andrew Wykhe, D. D., who had some time before be-
come President of Washington College.*

At length, upon the 16th April, Candidus reappears, —
reviewing the progress of the discussion up to that
time. To this Timothy replies, admitting that the pre-
vious opponents of Candidus had injured their cause.
In the same paper, another article appears from Candi-
dus, who appears to be conscious that he has now an
opponent worthy of regard, and therefore takes hold
of Timothy’s arguments with more than usual power.
In subsequent numbers he ably exposes the plausible
sophisms of ‘‘ Timothy,” and sustains the positions he
had himself taken, while the replies of Timothy be-
come feeble and are at last discontinued. Candidus,
accordingly, on the 6th August, 1821, sums up the
controversy, and, supposing that Timothy had retired,
challenges him to debate the whole question from the
beginning, either orally or in the Reporter. To this,
on the 20th, Timothy replies, saying he had not retired,
but would continue to write as long as Mr. C. advanced
anything worthy of notice, and endeavors then to show
that Mr. C.’s reasoning was fallacious. This he fol-
lowed up in two long articles, which were devoted to
invective rather than argument, and treated side-issueg

* Dr. Wylie had previously occupied the position of President of Jeffer-
son College at Canonsburg, to which he was appointed in 1812; but after
some years resigned and was succeeded by the Rev. W. McMillan. The
resignation of Mr. Brown at Washington was occasioned by the action of
the trustees rendering Mr. Brown’s duties as President incompatible with
those due to his congregation, he preferring to adhere to his congregation.
The election of Mr. Wylie to succeed him gave rise to a very bitter com-
troversy between the friends of the two institutions.

528 MEMOIRS OF ALEXANDER CAMPBELL.

rather than the main question. Resuming the subject
on the 17th of September, Candidus addresses the
public through the /eporter, apologizing for the dis-
cursive style of the previous discussion, during which
he had been induced to follow his opponents into matters
irrelevant. He charges Timothy with having pursued
an improper course in his articles, and with having
written a scurrilous poem which had appeared in the
Reporter. He further says that he has made an ar-
rangement with his friend Mr. Sample to have the
controversy conducted thenceforth in a proper style,
and that he will now furnish a column regularly, asa
new series of articles. The first of these accompanies
this address, and states the argument (which, at this
time was confined to the ‘‘Sabbath” question) as
follows :

“ The whole of the precepts or commands of the Christian
religion are contained in the New Testament.

“ But there is no precept or command in the New Testa-
ment to compel by civil law, any man who is not a Chris-
tian to pay any regard to the Lord’s day, any more than to
any other day.

“ Therefore to compel a man who is not a Christian to
pay any regard to the Lord’s day, more than to any other
day, is without authority in the Christian religion.”

The statement of his second argument is as follows :

“ The gospel commands no duty which can be performed
without faith in the Son of God. ‘Whatever is not of faith
is sin.’

“ But to compel men destitute of faith to observe any Chris-
tian institution, such as the Lord’s day, is commanding duty
to be performed without faith in God.

“ Therefore, to command unbelievers or natural men te
observe, in any sense, the Lord’s day, is anti-evangelical or
contrary to the gospel.”

EFFECTS OF THE DISCUSSION. 529

In subsequent papers, Candidus now proceeds regu-
larly, in a clear and cogent manner, to refute Timothy’s
arguments and sustain his own, paying no attention to
scurrilous pieces which occasionally appeared against
him. On the 29th of October, Timothy announces that
he will not reply regularly, but will review the whole
when Candidus is done. In November, Candidus con-
tinues the subject in able articles. and in January, 1822,
Timothy reviews his pieces at some length and with
considerable ingenuity. Candidus appears again in an
able refutation on the 28th of January, and finally on
the 25th of February, as no further articles appeared
from Timothy, who had evidently exhausted his re-
sources, and whose arguments had been clearly over-
thrown, Candidus closes the discussion with an apology
for any inadvertent expressions, and with kind expres-
sions in reference to his ingenious opponent, thus re-
maining the acknowledged victor in the controversy
which had now continued during nearly two years.

The effect of these essays upon the public mind was
great. Men, whose minds had been previously bewil-
dered and confused upon the subject, now perceived
clearly the nature of the questions at issue, and though
the ‘‘ Moral Societies” continued their operations with
even more than usual zeal, there were many who only
waited for a favorable opportunity in order to put their
authority to the test. This was not long wanting. A
man named Isaac Jones, a citizen of Wellsburg, had
been attending to some business at the court in Wash-
ington. which detained him until it was too late on
Saturday evening to reach home that day. As his wife
was in delicate health, he thought it necessary to set
out early next morning. But on approaching West
Middletown he was met, near Davis’ tavern, by five

vol. 1.—2 I 45

530 MEMOIRS OF ALEXANDER CAMPBELL.

men, who demanded to know where ne was going. He
told them he was going home to Wellsburg, and asked
in turn where they were going. They replied that they
were going to meeting, and as he was violating the law
against ‘‘Sabbath-breaking” by traveling on that day,
he must go back with them to Washington. This Mr.
Jones found himself compelled to do, though, as may
be well supposed, not in a very devotional frame of
mind. Upon coming up to the steps of the hotel at
Washington, they found standing there several of the
lawyers who had been in attendance upon the court, as
James Ross of Pittsburg, Philip Doddridge of Wells-
burg, and with them, Judge Baird of Washington, who
was a warm friend of Mr. Jones. Mr. Ross, surprised
to see him back, inquired the reason, and when informed
of his arrest, became very indignant, and told the men
that they should pay dearly for their conduct. As
James Ross was a lawyer of great eminence, they be-
came alarmed and were about to go away, when they
were informed that they must not depart until their
names and residences were duly taken down. Suit
was at once brought against them for unlawful arrest,
and the matter being adjourned from time to time in the
court at Washington, was at length transferred to Pitts-
burg, where it was finally decided against the persons
making the arrest, who were adjudged to pay consider-
able damages. These Mr. Jones refused to accept;
but so great had been the costs and expenses of the
suit that the convicted persons became quite impover-
ished in their circumstances, and the questions at issue
being now legally determined, the operations of the
« Moral Societies” totally ceased from that time, so that
these organizations were heard of no more.

That Mr. Campbell’s exposure of the spirit and pur

DEVOTION TO TRUTH. 531

poses of these societies, and of the unscriptural and
anti-republican character of their principles, had largely
contributed to this result there could be no question. The
same desire of being serviceable to society, which led
him, in the essays of Clarinda, to attempt the correc-
tion of the social evils he found existing upon his first
arrival at Washington, or, in those of Bonus Homo, to
subserve the interests of collegiate education, had now
induced him to attempt the rescue of the community
from the civil tyranny which bigoted religionists had
been seeking to establish in the name of morality.
Such was his nature, that he was ever ready to enter the
lists in defence of truth and right, and sought ever to
instruct, liberate and elevate society in spite of all the
obloquy, calumny and reproach constantly heaped upon
him. In the uncalculating and unselfish spirit of a true
reformer, he sought for truth alone, and in its defence
he feared no opposition. Though, in common with
noble minds, he was not insensible to fame, as an advo-
cate of right he was indifferent to censure. Though
lenient to the mistakes and frailties of men, his feelings
revolted against deliberate schemes to acquire arbitrary
power; and though ever ready to grant the largest
liberty of opinion in matters of indifference or mere
expediency, in those of morality and religion he would
admit no standard but the Bible. With him, personal
considerations were of little moment compared with the
great issues affecting the welfare of mankind, and hav-
ing no partisan religious interests to subserve, he was
free from that narrow-minded bigotry which claims for
its opinions a sort of infallibility, and will never consent
to change. Hence he was never ashamed to acknow-
ledge errors, but, in his progress toward clearer views,
openly acknowledged them in renouncing the prejudices

532 MEMOIRS OF ALEXANDER CAMPBELL.

of his religious education, and publicly professing a
truer faith. Hence, too, it was that every honorable
opponent he met in his numerous discussions soon
learned to regard him with respect, and, notwithstand-
ing the severity of his logic and the keenness of his
sarcasm, to entertain for him, after the contest was over.
the most friendly personal feelings.

Of this, President Wylie affords a marked example,
for, after the discussion about the ‘ Moral Societies,” he
became a warm friend of Mr. Campbell; and when,
some years after, he removed to the West, where Mr.
Campbell had by this time acquired great influence, he
received from the latter introductory and commendatory
letters which contributed to place him at once in the
position for which he was fitted by his learning and
abilities. He soon became President of the State
University of Indiana, and during the remainder of his
life kept up a familiar and friendly correspondence
with Mr. Campbell, who always retained a high regard
for him, and often spoke in terms of high praise of his
scholarship and talents. And it is worthy of remark,
also, that such impressions had been made upon the
mind of Mr. Wylie that, after the discussion with Mr.
Campbell, he ceased to advocate the claims of any
religious sect, and gradually made such advances
that, after his removal to the West, he began to oppose
partyism altogether, and reached pretty nearly the
conclusions of the Christian Association, becoming a
strong advocate of Christian union, and even leaving
the Presbyterians and attending the worship of the
Episcopal Church as more liberal in its spirit.

With regard to the questions involved in the debate
about the ‘‘ Moral Societies,” it seemed not a little
strange, as was shown by Candidus, that a people pro-

CHIEF OBFECT OF THE SOCIETIES. 533

fessing Christianity should betray such ignorance of its
principles as to think of making men moral by legal
enactments. Unlike Judaism, which demanded only
an external conformity, Christianity addresses itself to
the #ear?z, the fountain of human motives and actions,
and seeks to make ‘‘the tree good” in order that ‘‘ its
fruit may be good,” since ‘‘an evil tree cannot bring
forth good fruit.” But the miscalled ‘‘ Moral Societies”
sought not to cherish or strengthen any moral principle,
but rather to repress the indulgence of one evil passion
by bringing into exercise another, that was perhaps
worse; as when they wished to correct intemperance
or profanity by an appeal to the love of money. True
morality must proceed from principle, not from law;
and it is here the power of conscience that is to be
invoked, instead of that of the magistrate.

It became evident, however, during the progress of
affairs, that it was the leading object of these societies
to establish by law their views of the ‘‘Sabbath,” and
it was this point which occupied, therefore, the larger
share of the discussion. This effort to replace republi-
can liberty by religious thraldom, would appear not
less strange than to attempt to inspire men with moral
principles by means of fines, were it not a familiar fact
in history that representative religious bodies, as for-
merly remarked, have an inherent tendency to exercise
arbitrary power and to trample under foot the dearest
privileges of mankind. In the case under considera-
tion, the so-called ‘‘ Moral Societies” of Washington
county could by no means plead ignorance of the
Constitution and laws of Pennsylvania as an apology
for their proceedings ; for, in the United States, nothing
could be more clearly drawn than the line separating
Church and State, and it was but a short time before

OEE

534 MEMOIRS OF ALEXANDER CAMPBELL.

the establishment of these ‘‘Societies” that a case had
come up in the Washington court, which brought this
particular subject prominently before the minds of the
pecple.

It happened that a suit for slander had been brought
against an individual who was charged with having
circulated, to the injury of a political candidate, that
the latter, in contempt for religion, had ‘‘ administered
the sacrament to a dog.” ‘This brought up the question
whether or not such words were actionable, and Lawyer
Mountain, in his speech upon the occasion, which was
published in the Washington /eforter, after referring to
opinions given by Lord Chief Justice De Grey in a
similar case in England (Onslow against Horn, 3 Wil-
son, 178), went on to lay down the law of Pennsylvania
in regard to this class of alleged offences :

“ Could a man,” he said, “ be indicted under the Constitution
and laws of Pennsylvania for this shameful abuse of this most
sacred ordinance? The counsel for the plaintiff allege that
Christianity is part of the common law, and in this they are
supported by a maxim of law and by opinions of the judges
of England. But what has the common law of England, in
this respect, to do with the common law of Pennsylvania?
Does the Christian religion derive any support from our Con-
stitution or our laws? No. It is left to its own native and
intrinsic excellence, uncontaminated by the constitutions and
laws of man, with whose constitution error seems to have
been interwoven by an immutable law. Religion requires
not the aid of legislatures and judges. Like our globe,
librata ponderibus suis, poised by its own weight, it rises
above the ruins of empires, and, like the lightning of heaven,
pursues the direction of its eternal Founder. Religion loves
its own chaste simplicity. Bind it to the State, and you bind
the living to the dead; it becomes an engine in the hands of
fools and of knaves, and leads to the temporal degradation

SABBATH QUESTION IN CONGRESS. 535

of every man of candor and of honesty. History shows this
important truth. Many of us have seen the effects of this
unnatural union in Europe, and we have ail seen the happy
effects of their separation in Pennsylvania—may that separa-
tion be perpetual !

‘Could a man be indicted in Pennsylvania who would
declare himself in favor of a plurality of gods, and who
would worship them in his own way? Could a man be
indicted in this State who would deny the divinity of Jesus
Christ, and publish a book in opposition to the same?
Thomas Paine was indicted in England for his Age of
Reason ; could he have been indicted in Pennsylvania? A
statute passed in the first year of the reign of Edward VI.,
repealed in the first year of the reign of Mary, and revived
in the first of the reign of Elizabeth, enacts that whosoever
shall deprave, despise or contemn the most blessed sacra-
ment of the Lord’s Supper, in contempt thereof, by any con-
temptuous word or words of depraving, despising or revil-
ing; or shall advisedly in any other wise contemn, despise
or revile the same, contrary to the effects and declarations
aforesaid, shall suffer imprisonment and make fine and ran-
som at the king’s pleasure. Is this statute in force in Penn-
sylvania? No. It and all similar statutes are swept away
like cobwebs by the Constitution of the State. The man,
then, who would commit this act, this impious act, could
not be indicted, but would remain a monument of his own
folly, of his own indiscretion and impiety, and of our unex-
ampled separation of Church and State, of things human and
divine.”

Notwithstanding the failure of the Presbyterians to
establish by law in Washington county their views of
the ‘‘Sabbath,” as above related, another and more
general effort was made, a few years later, to get these
notions of the proper observance of the ‘‘Sabbath”
sanctioned ana established. For this purpose, in the
year 1829, Congress was suddenly overwhelmed with

536 MEMOIRS OF ALEXANDER CAMPBELL.

numerous petitions, coming in from all parts of the
country, and from various ecclesiastical bodies, praying
that the public mails might all be stopped upon the
Sabbath day ; and every possible influence was brought
to bear upon the National Legislature in order to
obtain the passage of an act to this effect. The matter
assumed so important a phase that it was referred to
a committee, and its chairman, Richard M. Johnson,
after some time made a report which was regarded at
the time as a very remarkable document, and excited so
much interest, and received so much applause, that it
was published throughout the country, and largely
distributed also in the form of handbills, which were
framed and hung up in dwellings, like a new Declara-
tion of Independence.

As it was perfectly well known that Richard M.
Johnson possessed neither the education nor the
ability to write such a document, a great desire was
manifested by the people to discover its real author;
and public sentiment was not long in deciding that it
could be no one else than Alexander Campbell. Those
best acquainted with him recognized it at once by its
style, as well as by the character of the arguments
urged against granting the petition. It was known
that Mr. Campbell was on terms of friendly acquaint-
ance with the chairman of the committee, and in inti-
mate religious fellowship with his brother, John T.
Johnson; so that nothing appeared more natural than
that Mr. Campbell should have been privately re-
quested to prepare such a document upon a subject to
which it was well known he had already devoted great
attention. If this was the case, it was, of course, a
matter entirely confidential ; and Mr. Campbell was too
honorable ever to acknowledge himself the author. It

SAFEGUARD OF CIVIL FREEDOM. 537

is proper to say, however, also, that when the author-
ship was charged upon him, as it often was, by his
intimate friends, he was not known in any case posi-
tively to deny it, but always evaded giving a direct
reply. These being the facts in the case, the docu-
ment in question, will be placed in the Appendix, in
order that the reader may judge for himself, especially
as it is itself worthy of preservation, and is closely
related to the subject of the present chapter. (See
Appendix B. First or Library edition. )

It is not to be supposed that the failure of the efforts
above spoken of, to impose religious observances upon
the people dy law, has at all changea the principles or
purposes of any religious party concerned in such
movements ; and it is doubtless an important safeguard
to freedom that no one denomination possesses sufficient
strength and unity to control the councils of the nation.
No party of religionists, who have already yielded up
the citadel of the soul to spiritual tyranny, are fit to
legislate for a free people. Hence, there was nothing
that Mr. Campbell feared more, as to its probable effect
upon public liberty, than the preponderance of a reii-
gious sect, and especially that of the Roman Catholic
Church. He therefore constantly sought to weaken
the power of existing hierarchies, to expose the schemes
of priestly ambition, and to support all just claims of
freedom both in Church and State.

MEMOFTRS

OF

ALEXANDER CAMPBELL,

EMBRACING

A VIEW OF THE ORIGIN, PROGRESS AND PRINCIPLES
OF THE RELIGIOUS REFORMATION
WHICH. HE ADVOGATED;:

By ROBERT RICHARDSON.

More sweet than odors caught by him who sails
Near spicy shores of Araby the blest,
A thousand times more exquisitely sweet,
The freight of holy feeling which we meet,
In thoughtful moments, wafted by the gales
From fields where good men walk, or bow’rs wherein they rest
WORDSWORTH.

VOIE:

RELIGIOUS BOOK SERVICE
122 N. Payton Road
Indianapolis, Indiana 46219

Entered according to Act of Congress, in the year 1898, by
ROBERT RICHARDSON,

In the Clerk’s Office of the District Court of the United States.
for the District of West Virginia.

MEMOIRS

OF

ALEXANDER CAMPBELL.

CHAE RERE

Religious dissensions, now to be ended—Public oral debates— Discussion
with Mr. Walker—Its origin—Its progress—Its results—First famiiy be-
reavement—The family cemetery—The Holy Spirit the true seal o'f the
New Covenant.

O put an end to religious controversy had been one

of the chief aims of the Reformation proposed by
Thomas Campbell. It was his conviction that, if men
would adopt the Bible as the only standard of religious
truth, and accept the meaning of its words as deter-
mined simply by the rules of language, its true sense
would be sufficiently obvious, and there would be uni-
versal agreement in relation to the things which it re-
vealed. It was his fond hope that religious dissensions
might be thus brought to a close, and that there would
be thenceforward no occasion whatever for controversy
except with those who denied the divine authority of
the Bible. Speaking of the primitive Church as de-
scribed in the New Testament, he said: ‘‘ Let us do as
we are there expressly told they did; say as they said;
that is, profess and practice, as therein expressly en-
joined by precept and precedent, in every possible
instance after their approved example, and in so doing

we shall realize and exhibit all that unity and uni-
11

12 MEMOIRS OF ALEXANDER CAMPBELL.

formity that the primitive Church possessed, or that the
law of Christ requires.”

The view which he thus adopted was, indeed, sim-
ply the great fundamental principle of Protestantism
itself, as well stated by Chillingworth in the following
words :

“ Let all men believe the Scripture, and that only, and en-
deavor to believe it in the true sense, and require no more of
others, and they shall find this not only a better, but the only
means to suppress heresy and restore unity. For he that be-
lieves the Scripture sincerely, and endeavors to believe it in
the true sense, cannot possibly be a heretic. And if no more
than this were required of any man to make him capable of
the Church’s communion, then all men, so qualified, though
they were different in opinion, notwithstanding any such dif-
ference, must be of necessity one in communion.” — The
Religion of Protestants a Safe Way to Salvation, p. 33
(Bohn’s edition).

The distinction between faith and opinion was here
clearly indicated, nothing more being proposed in order
to communion and unity than to believe ‘‘ the Scripture
only,” and to endeavor ‘‘to believe it in the true sense.”
In laying down this principle, the intelligibility of Scrip-
ture was necessarily implied, and it was not for a mo-
ment doubted that its true sense could be gathered from
its words taken according to their established use and
in their just connection; since to have thought other-
wise would have been to regard the Bible as having no
determinate meaning at all. With Thomas Campbell,
therefore, and all who really adopted this principle, a
simple appeal to Scripture was regarded as decisive in
relation to every matter on which it treated; while, on
the other hand, as respects the innumerable religious
questions which have been or might be started, aside

CONTROVERSY OPPOSED. 13

from Revelation, these, as merely human inferences
and opinions, were to be considered as without authority
over the conscience, and as of too little importance in
themselves to be subjects of debate or strife. During
his whole life, Thomas Campbell was accordingly most
careful to avoid all untaught questions. He did not
seem indeed to regard them as worthy of even a mo-
ment’s consideration, and it was usual with him to re-
mark, in reply to any one who proposed such a ques-
tion, ‘‘ Well, sir, if you will show me how your inquiry
affects in any way your salvation, I will endeavor to
answer it.” Nor was Alexander less firm in adhering
to the principle adopted, though, from the greater dis-
cursiveness of his mind and his fondness for investiga-
tion, he seemed somewhat more indulgent to such
questioners.

In the confident expectation that controversy might
thus be wholly dispensed with among believers, it had
been stated by Thomas Campbell, in the Address of the
Christian Association of Washington, that ‘* contro-
versy formed no part of the intended plan,” and that
‘though written objections to the proposed movement
would be thankfully received and seriously considered,
verbal controversy was absolutely refused.” The utility,
indeed, of friendly discussion in order to elicit truth and
bring out the whole Scripture testimony in relation to
any particular subject, was always admitted, and, in
private, constantly experienced; but the feelings of the
Reformers were at first decidedly opposed to public oral
debates even on scriptural themes, as being not favor-
able to the promotion of Christian union, since persons
thus publicly committed to the support of particular
views were too often tempted to strive for victory, rather

than for truth, and to refuse to sound argument and
2

14 MEMOIRS OF ALEXANDER CAMPBELL.

Scripture proof that candid and dispassionate consider-
ation which they deserved.

Hence it was that, when Alexander Campbell was
urged in the spring of 1820, to engage in a public oral
debate with Mr. Walker, on the question of Baptism,
he at first declined to consent, ‘‘ not regarding,” as he
said, ‘‘ public debates” to be ‘‘the proper method of
proceeding in contending for the faith once delivered to
the saints.” He had adopted this conclusion, however,
more from deference to his father’s feelings on the sub-
ject, than from his own matured convictions of expe-
diency or from his natural temperament. Conscious of
dialectic power, and possessed of unfaltering courage,
he had been characterized even in his boyhood, by his
readiness to maintain the right, and to enter the lists in
debate with any worthy champion among his school-
mates. His quick perception of logical relations; his
wide range of thought; his great fluency of speech and
the keenness ef his wit, peculiarly adapted him to pub-
lic discussion ; and the struggle was by no means slight
when, from respect to existing circumstances, he felt
obliged to repress his native ardor, and to keep within
the lines which his father’s caution had prescribed.
His peculiar abilities as a public disputant were not,
however, destined to remain inactive in the field of the
Reformation. Already had the aggressive course of
the ‘‘Synod of Pittsburg” led him, while yet a mere
youth, to appear in public vindication of the Christian
Association, and the time had now arrived when a fresh
challenge from Presbyterianism was to call him out
fairly and fully into that field of polemical discussion
in which he was to find a proper scope for his abilities.

It had happened, during the fall of 1819, that a Mr.
John Rirch, a Baptist preacher at Flat Rock, near Mt.

MR. WALKER’S CHALLENGE. 15

Pleasant, Ohio, had baptized an unusual number of
converts. This success, awakening the zeal of the
minister of the Secession church at Mt. Pleasant, Mr.
John Walker, induced him to deliver a series of ser-
mons in praise of infant baptism, and in contravention
of the principles entertained by the Baptists. On one
of these occasions, Mr. Birch was present, and as Mr.
Walker, in the course of his remarks, made some quota-
tions from the works of Dr. Baldwin which seemed
unfair, he, after sermon, took the liberty of asking Mr.
Walker to what portion of Dr. Baldwin’s works he re-
ferred. Upon this, a short dispute arose as to the
meaning of the passage quoted, and this was followed
by several interviews and some correspondence, ending
in a challenge by Mr. Walker to Mr. Birch, or any
other Baptist preacher of good standing whom Mr.
Birch might choose, to come forward publicly and de-
bate with him the question of baptism. Mr. Birch
readily accepted the proposition, and from his high
opinion of Mr. Campbell’s ability, at once wrote to him
urging him to undertake the discussion.

To this appeal, Mr. Campbell, in the circumstances
in which he was placed, was unable to give an imme-
diate reply. He kept it, therefore, for some time under
advisement. Mr. Birch meanwhile renewed the appli-
cation, and finally on 27th of March addressed to Mr.
Campbell the following note:

“ DEAR BROTHER : I once more undertake to address you
by letter; as we are commanded not to weary in well-doing,
I am disposed to persevere. I am coming this third time
unto you. I cannot persuade myself that you will refuse to
attend to the dispute with Mr. Walker; therefore I do not
feel disposed to complain because you have sent me no an-
swer. True, I have expected an answer, signifying your ac-

16 MEMOIRS OF ALEXANDER CAMPBELL.

ceptance of the same. I am as yet disappointed, but am not
offended nor discouraged. I can truly say it is the unanimous
wish of all the church to which I belong that you should be
the disputant. It is Brother Nathaniel Skinner’s desire ; it is
the wish of all the brethren with whom I have conversed
that you should be the man. You will, I hope, send me an
answer by Brother Jesse Martin, who has promised to bear
this unto you. Come, brother; come over into Macedonia
and help us. Yours, in the best of bonds,
“Joun Birch.”

Being thus called upon by the church, and urged by
personal friends, he could no longer refuse to yield to
his convictions of public duty. His devotion to the
cause of truth, and, as he says, his ‘‘ unwillingness to
appear, much more to feel, afraid or ashamed to defend
it,” overcame the scruples arising from his aversion to
do anything which might be construed into a sanction
of modern religious controversy. Having succeeded,
accordingly, in convincing his father that, however
much the usual unprofitable debates upon human theo-
ries and opinions were to be deplored and avoided, no
valid objection could lie against a public defence of re-
vealed truth, for which the Scripture afforded abundant
precedent, he at length informed Mr. Birch of his will-
ingness to meet Mr. Walker.

These facts are of some importance, because Mr.
Campbell, from the numerous public discussions in
which he was subsequently engaged, came to be re-
garded by many as a person disposed to provoke
debate, and as seeking opportunity to assail the relig-
ious views of others. The history of the case shows,
however, that here, as heretofore, he was acting en-
tirely on the defensive; that he was placed under an
imperious necessity to appear in behalf of the interests

RULES OF THE DEBATE. 17

of truth, and that he had not in any respect provoked
or originated controversy with the Pedobaptists.

As soon as Mr. Walker heard of Mr. Campbell’s ac-
ceptance, he addressed to him the following note, which,
in its style and spirit, shows sufficiently who was the
dictating and leading party:

“NEW ATHENS, May 30, 1820.
“ MR. ALEXANDER CAMPBELL, Buffalo Seminary:

“I think proper to intimate to you that I have chosen the
Rev. Samuel Findley to preside at the time of our public dis-
pute: you have the privilege of choosing another; you will
please to make such choice, and let him meet with Mr. Findley
prior to the day of public dispute, that we may not be de-
tained. They should determine the manner of dispute, and
fix rules by which we should proceed, and preside, not to
give judgment, but to keep order.

‘* Yours, with respect,
“Joun WALKER.”

Mr. Walker, it thus appeared, had decided that the
moderators should refrain from giving judgment upon
the merits of the discussion, and had selected on his
side Mr. Findley, who had already, as has been seen,
signalized on various occasions his intense hostility to
Mr. Campbell. The latter chose, on his part, Mr. Jacob
Martin, and the following rules for the discussion were
adopted :

«1. Each speaker shall have the privilege of speaking forty
minutes without interruption, if he thinks proper to use them
all. 2. Mr. Walker shall open the debate and Mr. Campbell
shall close it. 3. The moderators are merely to keep order,
not to pronounce judgment on the merits of the debate. 4.
The proper subject of the ordinance of baptism is first to be
discussed, then the mode of baptism. 5. The debate must
be conducted with decorum, and all improper allusions or
passionate language guarded against. 6. The debate shall

voL. 11.—B 2¢

18 MEMOIRS OF ALEXANDER CAMPBELL.

be continued from day to day till the people are satisfied, or
till the moderators think that enough has been said on each
topic of debate.”

Monday morning, the 19th of June, having been ap-
pointed as the time for the commencement of the dis-
cussion, the parties assembled, accordingly, early on
that day at the place agreed upon, Mr. Campbell being
accompanied by his father and a few friends who felt a
particular interest in the result. The place selected
was Mt. Pleasant, in Ohio, a village some twenty-three
miles distant from Mr. Campbell’s residence, and situ-
ated in the midst of a very beautiful and fertile country,
gently undulating and greatly improved by the care-
ful culture and industry characteristic of the Quaker
farmers who constituted a large portion of the surround-
ing population. Comfortable dwellings, rich fields of
clover, substantial fences and thrifty orchards greeted
the eye on every side, with here and there luxuriant
groves or smaller clumps of stately forest trees. This
region was quite thickly settled, and as considerable
interest in the subject had been already created, and
public polemical discussions were at this time quite a
novelty, a large and attentive assembly was in attend-
ance.

Immediately upon his arrival, Mr. Campbell was
privately informed by several persons that Mr. Walker,
under the impression that he was of an irascible tem-.
perament, had intimated his intention to throw him off
his guard by irritating language, so as to gain the ad-
vantage over him. Mr. Walker, however, had been
entirely misinformed, as Mr. Campbell, though of an
earnest and ardent nature, was remarkably self-pos-
sessed and firm; and if he really intended to pursue the
course stated, he thought it best to abandon his purpose

ARGUMENT FROM CIRCUMCISION. 19

An interview of more than an hour which he had with
Mr. Campbell before the debate began may perhaps
have undeceived him; but, however this may have been,
it is certain that he made no such attempt, but acted
from the beginning to the end of the discussion in a
much more gentlemanly manner than Mr. Campbell
anticipated, so that the debate was conducted through-
out with a commendable degree of coolness and moder-
ition.

Mr. Walker’s first speech was very short, simply
stating the argument upon which throughout he chiefly
relied.

“ My friends,” said he, ‘* I don’t intend to speak long at one
time, perhaps not more than five or ten minutes, and will
therefore come to the point at once: I maintain that baptism
came in the room of circumcision; that the covenant on
which the Jewish Church was built, and to which circum-
cision is the seal, is the same with the covenant on which the
Christian Church is built, and to which baptism is the seal;
that the Jews and the Christians are the same body politic
under the same lawgiver and husband; hence the Jews were
called the congregation of the Lord; and the Bridegroom of
the Church says, ‘My love, my undefiled is one’—conse-
quently the infants of believers have a right to baptism.”

Mr. Campbell, upon rising, after a modest exordium
which was well calculated to gain the favorable atten-
tion of the audience, went on to add some remarks in
justification of the practice of public discussion which
had been recently with himself and his father a subject
of careful inquiry. After then referring to his own
change of views in reference to baptism, he entered
upon the refutation of the argument stated by Mr.
Walker, showing that Pzdobaptists acted as if they did
not themselves believe it true, since, in point of fact,

20 MEMOIRS OF ALEXANDER CAMPBELL.

they did not put baptism in the room of circumcision,
as they did not confine it to males only and extend it to
servants as well as children; perform it on the eighth
day, etc.; and then proceeded to point out various dif-
ferences between the two institutions which rendered
the supposed substitution of the one for the other im-
possible. Among these, he particularizes the fact that
circumcision required only carnal descent from Abra-
ham, or covenant relation to Abraham, but that baptism
demanded faith in Christ as its indispensable prerequi-
site; and that baptism differed from circumcision in the
nature of the blessings it conveyed, which were spirit-
ual and not temporal, etc.

« Baptism,” said he, ‘‘is connected with the promise
of the remission of sins and the gift of the Holy Spirit.”
This utterance is worthy of notice as his first definite
and public recognition of the peculiar office of baptism.
While, however, he thus, in 1820, distinctly perceived
and asserted a scriptural connection between baptism
and remission of sins, he seems at this time to have
viewed it only in the light of an argument, and to have
had but a faint appreciation of its great practical im-
portance. A momentary and passing glance only
seems as yet to have been directed to the great purpose
of baptism, which subsequently assumed so conspicuous
a position in the restoration of the primitive gospel.

As to the differences alleged between baptism and cir-
cumcision, Mr. Walker affected to regard them as of
little consequence, saying in general that Christ had a
right to add or alter as he pleased, and giving as a
reason for the selection of the eighth day for circum-
cision that the Jewish mother was ceremonially unclean
seven days, and was not permitted to accompany the
child to the sanctuary at an earlier period. Mr. Camp-

ARGUMENT FROM THE COVENANTS. 21

hell’s superior knowledge of the Bible enabled him at
once to confute this assertion and to show from Lev.
xii. 2-4, that the mother was not permitted to come into
the sanctuary until the end of forty days, and further-
more that the eighth day had been appointed four hun-
dred years before the giving of the law which desig-
nated the periods of purification. The chief point
debated, however, was the identity of the covenants on
which the Jewish and Christian institutions rested, as
asserted by Mr. Walker. In refutation of this, Mr.
Campbell adduced Paul’s account of the ‘“ new” cove-
nant, founded upon ‘‘ better promises,” and the subject
was discussed at considerable length.

Such were some of the principal points brought for-
ward during the first day. As Mr. Walker used con-
siderable repetition and often recurred to his argument
from the covenants without considering the refutation
given by Mr. Campbell, the latter employed a portion of
his time in directing the attention of the audience to
some of the general principles of the Reformation he
was laboring to establish; which, if admitted, must
sweep away the entire foundation of Mr. Walker’s
system. Some of these were: the supreme authority
of Scripture, and the necessity of a positive command
for every religious institution, which in no case could be
based upon mere reasoning or upon human tradition.

On the following morning, Mr. Walker reiterated his
views concerning the covenants, and appealed to the
four cases of household baptism mentioned in the New
Testament as evidence that infants were baptized in
apostolic times. Mr. Campbell, however, showed it to
be wholly without proof that there were infants in any
of these families. He proved, on the contrary, from
incidental circumstances stated in each case, that there

22 MEMOIRS OF ALEXANDER CAMPBELL.

could have been none. “All the house of Cornelius,”
as McLean concisely remarks, ‘* feared God and re-
ceived the Holy Spirit. Lydia’s household were com-
forted as brethren. The word of the Lord was spoken
to all in the jailer’s house, and they al/ rejoiced, believ-
ing in God as well as himself. AJZ the house of Cris-
pus ġelieved on the Lord, and the house of Stephanas
are said to have addicted themselves to the ministry of
the saints. Now, if these things which are affirmed
of all the baptized will not apply to infants, then it is
plain there were no infants baptized in those houses.”
Finding that Mr. Walker continued to repeat his
argument from the covenants, Mr. Campbell resolved
to give it a more thorough sifting, especially as Mr.
Walker seemed to labor under the impression that he
desired to evade it. Intimating, therefore, that it was
his purpose to publish the debate, he propounded cer-
tain queries to Mr. Walker, in order that he might have
a precise statement of the ground he occupied and fore-
stall any charges of misrepresentation. Mr. Walker,
admitting that the positions attributed to him were cor-
rectly stated as written down by Mr. Campbell, pro-
posed to him in turn certain questions, which he an-
swered in his next speech, in which he again proposed
questions to Mr. Walker. Atthis juncture he was inter-
rupted by Mr. Findley, who objected to this mode of
proceeding. He said that, ‘‘ as the object of this meet-
ing was the edification of the public, he could not con-
ceive how the asking and answering of questions could
promote their edification. He desired that we should
proceed in some way more conducive to their edifica-
tion.” To this Mr. Campbell replied: ‘* Mr. Findley,
you are doubtless an advocate for the Westminster
Creed and Catechism, and, I presume, as such, must

THE SPIRITUAL COVENANT. 23

aree with your brethren that the catechetical mode of
instruction is the best. As we are now proceeding as
the Westminster divines direct, I think you cannot with-
out a dereliction of principle object.” This effectually
silenced Mr. Findley’s objections, and Mr. Walker went
on, in reply to Mr. Campbell’s queries, to assert :

“That temporal and spiritual blessings were enjoyed
under both covenants through the righteousness of Christ,
and that the covenants were therefore the same in this re-
spect. He added that all the blessings mankind ever enjoyed,
even the very least, were enjoyed through Christ’s righteousness.”

“ This thesis,” said Mr. Campbell in reply, ‘the Cov-
enanters of Europe maintained, and the Seceders opposed
it. The Seceders in Scotland maintained that it was derog-
atory to the redemption of Christ to suppose that he died ‘ to
purchase food and raiment for mankind, which the Almighty
had given to the brutes that perish.” Moreover, the Seceders
affirmed that it was an error of a very pernicious tendency to
say that wicked men, dying impenitent, had enjoyed any part
of the purchase of Christ, which, upon the Covenanters’ hy-
pothesis, they must, if their food and raiment, houses, lands
and tenements were a part of his purchase. Mr. W., then,
abandons the ‘ Mother Kirk’ of Scotland and joins the Cov-
enanters, in order to maintain that the covenant of circum-
cision is the same as the covenant of grace. This, with me,
however, is a small matter, if he did not also oppose Moses
and Paul.” He then showed that the claim of privilege under
the covenant of circumcision was simply carnal descent from
Abraham. ‘‘We have Abraham to our father,” was the
claim urged by the Jews. On the other hand, the spiritual
covenant placed the enjoyment of its blessings on a very dif-
ferent basis. “If ye be Christ’s, then are ye Abraham’s seed
and heirs, according to the promise.”

Mr. Walker asserted also,

“ That the duties incumbent upon the subjects of both cov-
enants were the same.”

24 MEMOIRS OF ALEXANDER CAMPBELL.

“ That is,” said Mr. Campbell, “ ‘an eye for an eye’ and
‘a tooth for a tooth’ is the same as ‘resist not evil’—* hate
your enemy’ is the same as ‘love your enemies.’ . . . The
paying of tithes to the Levites, the buying and selling slaves
of the heathen, etc., are all the same in substance with pay-
ing stipends to the clergy, buying and selling slaves in the
United States, etc.”

Mr. Walker affirmed further,

“ That there were no penalties under either covenant.”

This extraordinary declaration was readily exposed by a
reference to the numerous penalties denounced against viola-
tions of the Mosaic law (Deut. xxviii.), and to the punish-
ments attached to the New, as in 1 Cor. xi.

Mr. Walker then finally urged,

“That Abraham was not the father of a twofold seed,
but of the faithful alone.”

«“ That,” said Mr. Campbell, ‘ is the most flat contradiction
of plain Scripture testimony I have heard from the lips of a
professed teacher of religion. ‘I have made thee (by cov-
enant) the father of many nations,’ Rom. iv. 17; and verses
11,12. ‘And he received the sign of circumcision, . . . that he
might be the father of all them that believe, though they be
not circumcised ; and ‘the father of the circumcision,’ not
only as their natural father, but to such of them ‘as walk in
the steps of that faith of our father Abraham.’ ... That
he was the natural father of the whole Jewish nation and the
spiritual father of all true believers, whether Jews or Gentiles,
Mr. Walker himself, I am convinced, has often observed ; and
it is now owing to the confusion of his mind and the per-
nicious tendency of a corrupt system that he does not con-
fess it.”

Mr. Walker now abandoned, somewhat hastily, his
favorite argument from the covenants, which, under Mr.
Campbell’s inquisition, had led him to make assertions
so unwarrantable; and passing to the argument from
antiquity, adduced some of the primitive fathers to prove

ARGUMENT FROM ANTIQUITY. 35

the existence of the practice of infant baptism in the
early Church.

Admitting that both infant baptism and infant sprink-
ling were very ancient practices, Mr. Campbell denied
that mere antiquity could prove them to be right, since
many things were introduced, even in the first and
second centuries, which are admitted to be corruptions,
and which would have to be received upon the same
ground ; as, for instance, the divine right of episcopacy,
the observance of Easter, the celibacy of the clergy,
the doctrine of purgatory, etc. He affirmed, however,
that infant baptism was not taught or practiced for many
years after the apostolic age, there being no record ex-
tant that mentions it for at least one hundred and fifty
years after the Christian era, the testimony of the primi-
tive fathers being, up to this time, exclusively in favor
of believers’ baptism. ‘+The first, indeed, who men-
tions infant baptism,” said he, ‘‘is Tertullian, who
flourished from A. D. 194 to 216, and is ranked among
the writers of the third century. And even he speaks
of it to disapprove of it, and says of it, along with other
things of a similar nature, ‘If you demand a law for
these practices taken from the Scriptures, we cannot
tind one there, but we must answer that it is ¢radztion
that has established them, custom that has authorized
them and fazth that has made them to be observed.’ ”

During this part of the discussion, Mr. Findley again
interrupted Mr. Campbell, and objected to his reading
passages from Robinson, on the ground that the latter
had impugned the character of St. Cyprian. After
some delay, the question was referred to the assembly,
which decided, by a large majority, that the extracts
should be read. The testimony of the fathers having
been fully examined upon the subject of the origin of

3

26 MEMOIRS OF ALEXANDER CAMPBELL.

infant baptism, the debate was adjourned for half an
hour at two o’clock on Tuesday, with the understanding
that, on reassembling, the action, or, as it is termed, the
mode, of baptism was to be discussed. Mr. Campbell
was surprised to find, when the time arrived, that Mr.
Findley, at the instance of Mr. Walker, wished to limit
the further discussion to one speech on each side.
This desire for so abrupt a termination he had not ex-
pected from those who in the beginning had proposed
to adjourn from day to day until everything was fully
discussed, but he consented to close with two speeches
on each side, on the ground that if it was sufficient for
them it was quite sufficient for him.

Mr. Walker then went on to adduce the usual argu-
ments to prove that ‘* pouring and sprinkling are scrip-
tural modes of baptism, urging that the expression ‘ in
water’ might be rendered wth water, and that Sazcefw
did not necessarily signify to dip, but to sprinkle or
pour, because in some cases it implies ‘to wash.’” In
reply, Mr. Campbell quoted the eminent Presbyterian
translator and critic, Dr. George Campbell, affirming
that fazref~w should be rendered immerse or dip, and
that in construction with it the preposition ev should be
translated zz, and not wt. These concessions he cor-
roborated by the authority of a number of the most
eminent scholars and by the standard lexicons of the
Greek language. To this Mr. Walker made but a fee-
ble rejoinder, closing with a few remarks to the audi-
ence. Mr. Campbell then adduced some additional and
overwhelming proofs with regard to the action signified
by baptism, and in concluding the debate took occasion
to speak thus of the course pursued by Mr. Findley :

“I am sorry I cannot compliment Mr. Findley, Mr
Walker’s moderator, for his impartiality on this occasion.

OPINION OF THE CLERGY. 27

His partiality has been so manifest to you all as to require
no comment from me. I merely wish to let you know that I
am conscious of it, and that my not speaking of it sooner was
not from the want of perception, but to preserve that decorum
in the course of the debate which I considered comely, and
from which I was determined not to be forced, even by treat-
ment still more flagrant. . . . I freely forgive him, however,
attributing it to a misguided zeal, and hope you also will for-
give him.”

After noticing some other matters, he then thus, in the

presence of Mr. Walker and Mr. Findley, fearlessly
expressed his opinion of the clergy :

“ You have heard,” said he to the audience, ‘* and patiently
attended to this tedious debate. What are you now to do?
I will answer this question for you: Go home and read your
Bibles ; examine the testimonies of those holy oracles; judge
for yourselves, and be not implicit followers of the clergy
Amongst the clergy of different denominations, I charitably
think, there are a few good men; but, as a body of men,
` they have taken away the key of knowledge from the people.’
And how, do you say? By teaching you to look to them for
instruction as children to a father; by preventing you from
judging for yourselves, through an impression that you are
not competent to judge for yourselves. This is a prevailing
opinion with many. Of what use, then, is the Bible to the
bulk of mankind, if you are not to presume to examine it for
yourselves, or to think yourselves capable of judging of itt
This is to make you the dupes of haughty leaders, who will
cause you to err. To attempt, directly or indirectly, to dis-
suade you from thinking and examining for yourselves, by
putting creeds already framed into your hands, or the works
of men instead of the pure Word, is, in my opinion, so far
depriving you of the key of knowledge. I do not say that all
the clergy are doing so, but I am sure that a vast majority of
them are doing so.”

It must be confessed that Mr. Campbell’s knowledge

28 MEMOIRS OF ALEXANDER CAMPBELL.

of the existing state of religious society, and his ac-
quaintance with the clergy heretofore, in a good degree
justified"the conceptions he had formed of them. He
had found them, both in Europe and America, opposed
to reforms; ever on the alert to repress inquiry; ever
seeking to exercise complete control over men’s opinions,
and ever ready to employ against any who presumed to
dispute their authority the unchristian weapons of de-
traction and persecution. In vain had Luther placed
the Bible in the hands of the people, if the clergy alone
could comprehend it, and were allowed the exclusive
privilege of explaining it. It was, therefore, necessary
that men should be exhorted to break the seal thus im-
posed upon the sacred volume, and to read and examine
it for themselves.

“« Because I have taken this course,” he continued, ‘t which
I recommend to you, I have been stigmatized with many op-
probrious epithets. Sometimes as being very ‘ changeable,’
although I have to this day undeviatingly pursued the same course
which I commenced nearly as soon as I was of age, and have
now prosecuted it for almost ten years—viz., to teach, to be-
lieve, to practice nothing in religion for which I cannot pro-
duce positive precept or approved precedent from the word
of God. . . . And because I maintain that the New Testa-
ment Scriptures are a perfect, complete and perspicuous rule
of faith and practice, as far as respects Christianity, I am
called an Antinomian and am impeached with utterly throw-
ing away the Old Testament Scriptures. These, and many
other insinuations as malicious and unfounded, have been
suggested against me, which are as far from my sentiments as
the east is distant from the west. These vile slanders may
serve the cause of a party for a little while, but will ultimately
fall upon the heads of the fabricators of them. If you, then,
should think of judging for yourselves, and of following the
dictates of the Divine word and your own consciences en-

MR. CAMPBELL’S CHALLENGE. 29

lightened by it, you must not think that any strange thing has
happened unto you if you should become the objects of re-
proach. But remember, ‘ the triumph of the wicked is short,’
and ‘if ye be reproached for the name of Christ, happy are
ye ”

During the progress of this discussion he seems to
have become more and more favorable to such methods
of public disputation—a result partly due, perhaps, to
his easy triumph over his opponent, and his growing
consciousness of the possession of powers peculiarly
adapted to such encounters, but still more to the con-
viction that they afforded a favorable means of diffusing
amongst the people a knowledge of those religious
principles to which he was himself devoted. On this
occasion he felt, moreover, that as the challenge had
come from the Pedobaptist ranks, and Mr. Walker had
so signally failed to prove infant baptism a divine ordi-
nance, it was becoming in him to return the compliment,
and to invite any other Pzdobaptist teacher to try to
do what Mr. Walker had attempted in vain. He,
therefore, in concluding, gave the following general
invitation :

“I this day publish to all present that I feel disposed to
meet any Pedobaptist minister of any denomination, of good
standing in his party, and I engage to prove in a debate with
him, either včvá voce or with the pen, that infant sprinkling
is a human tradition and injurious to the well-being of society,
religious and political.”

Such a challenge as this was well calculated to arrest
forcibly the attention of society. This was what Mr.
Campbell chiefly designed by it, though he was him-
self fond of bold and strongly-stated propositions. This
was in harmony with the character of his mind, which
was disposed to take a wide and exhaustive view of

3*

30 MEMOIRS OF ALEXANDER CAMPBELL.

every subject and seize at once upon principles and
results. He could not be content with the simple and
common theme, that ‘‘infant sprinkling is a human
tradition.” He could not confine his thoughts merely
to the validity or invalidity of that ordinance, as was
customary. He must take a wider view, and believing
that this ‘human tradition carnalized and secularized
the Church,” ‘‘ introduced an ungodly priesthood into
it” and ‘* prevented the union of Christians,” he could
well affirm it to be ‘‘ injurious” to religious ‘‘ society.”
And not only so, but knowing that the confounding of
the Jewish and Christian institutions which it required
led to national religious establishments, and filled the
clergy with an eager thirst for political power, and that
persecutions had generally proceeded from Peedobaptist
parties, he would assert still further that it was ‘* injuri-
ous” to political ‘* society” and inimical to public liberty.

In the frankness and fearlessness of his independent
spirit, he, from this time forward, held himself in readi-
ness, accordingly, to meet within the lists of public dis
cussion any. worthy champion who might appear in
opposition to the truths he taught, or in defence of
popular religious error. Such was his love for truth
that to it he was ever ready to sacrifice ease and repu-
tation, fortune, and even life.

«We ardently wish for,” said he—* we court discussion.
Great is the truth and mighty above all things, and shall pre-
vail. We constantly pray for its progress and desire to be
valiant for it. Zruth is our riches. Blessed are they that
possess it in their hearts, who know its value, who feel its
power, who live under its influence. They shall lie down in
the dust in peace, they shall rest from their labors in hope, and
in the morning of the resurrection they shall rise in glory and
be recompensed for all their trials and sufferings in its support.”

EFFECT OF THE DISCUSSION. 31

As soon as Mr. Campbell had taken his seat, Mr.
Findley took it upon himself to give his opinion of the
discussion, and when Judge Martin, the other modera-
tor, attempted to express his disapprobation of this viola-
tion of the rules agreed upon, Mr. Findley prevented
him by telling the audience that the debate was over
and that they might now retire. He then took his hat
and passed out through the crowd amidst some hisses
and other marks of disapprobation. The people, how-
ever, with the exception of some two or three persons,
kept their places until Thomas Campbell, being called
upon to close the meeting, rose and dismissed them in
the usual form.

Such were the circumstances and general features of
Mr. Campbell’s first oral debate, which greatly in-
creased his reputation, and made, at the time, a pro-
found impression on the community around Mount
Pleasant. Even the Pedobaptists felt that he had
gained the victory, and being greatly chafed at this
result, they made various efforts to palliate or remedy
the defeat. Mr. Findley was understood to excuse Mr.
Walker on the ground of ‘insufficient preparation.”
Many, however, were disposed, rather ungenerously,
to impute the failure of their cause in his hands to in-
competency, and in consequence of the impressions
made, Mr. Walker suddenly lost the reputation he had
previousiy enjoyed as a man of superior abilities. The
effects of the discussion were much more widely ex-
tended by its publication soon afterward from notes of
the speeches taken down at the time by Salathiel Curtis,
who acted as clerk, and who belonged to neither party.
Mr Campbell added also a variety of curious and in-
teresting matter in the form of an appendix, in which,
with his accustomed liberality, he invited Mr. Walker

32 MEMOIRS OF ALEXANDER CAMPBELL.

by letter to take part, in order that he might have an
opportunity of supplying any deficiencies in his portion
of the debate. To this, however, Mr. Walker made ne
response.

It was while awaiting a reply from Mr. Walker
during the month of August (1820), that Mr. Camp-
bell was called to suffer the loss of his youngest child,
Amanda Corneigle, who had been born on the 16th of
the preceding February. This was the first death in
his family, and was deeply felt, for Mr. Campbell was
possessed of warm sympathies and strong natural at-
tachments. He found consolation, however, not in
dependence upon any religious rite of human invention,
but in his firm conviction that the redemption of Christ
extended to all dying in infancy and childhood, who
were alike incapable of faith and of transgression, but
were related to Christ through that humanity which he
bore in triumph from the grave, and who were by him
even proposed as models to those who sought to enter
the kingdom of heaven. Nothing indeed was more
striking in Mr. Campbell than his perfect trust in the
wisdom, power and goodness of God, so that in all the
numerous bereavements he experienced he could say
with resignation, ‘* Thy will be done”—a petition which,
when uttered in humility and faith, renders all ordinary
means of consolation quite unnecessary. Fond as he
was of life, and of those around him in the family circle,
no one could be more deeply impressed with the uncer-
tainty and transitory nature of earthly ties. Upon this
theme he often dwelt with much feeling, both in socia?
converse and in his prayers, as well as in his public
addresses, quoting those touching passages of Scripture
which describe man’s earthly destiny, with a peculiar
emphasis and intonation, which showed how fully he

FAMILY CEMETERY. 33

realized their import, and how familiar such reflections
were to his own heart.

It was in harmony with these convictions, and with
the event which had just occurred, that he at this time
selected a piece of ground upon the farm for a family
burial-place. Immediately from the public road in
front of the house there rose a sloping hill covered in
front by the trees of the orchard and passing at its sum-
mit into a broad tract of level table-land. A little to
the south of the orchard, where the winding Buffalo
swept along the base of a precipitous part of the hill, a
slightly-isolated eminence, flanked upon the west by a
beautiful clump of native oaks and maples, presented
itself as well adapted to the purpose, commanding a
charming landscape, and by its elevation and distance
being sufficiently retired from the public road below.
Upon the side of the orchard, however, it could be
readily reached by a pleasant pathway, or farther to
the right by vehicles, by means of the winding farm-
road which ascended gradually to the cultivated table-
land. This spot, being accordingly selected and en-
closed, became a favorite place of resort for medita-
tion in the evening hour, and the favorite place of inter-
ment for all the branches of the family.

During this year various individuals continued to
present themselves for baptism, and were subsequently
recognized as members of the church at Brush Run,
though some lived at too great a distance to attend
regularly. Among these may be mentioned Mrs.
Bakewell, an English lady at Wellsburg, who was bap-
tized in the fall of 1820. Gn the 21st of May follow-
ing, her daughter, Selina Huntingdon Bakewell, came
forward and was baptized by Mr. Campbell at the
mouth of Buffalo Creek, the Ohio being very high at

VoL. 11.—C

34 MEMOIRS OF ALEXANDER CAMPBELL.

the time. This young lady had, some years before,
become acquainted with John Brown, from seeing him
at Mr. Campbell’s meetings in Wellsburg. On one oc-
casion he had invited her to accompany him home to
see his family, and a warm mutual attachment had
grown up between her and Mrs. Campbell, which, a
few years later, led to events not less interesting than
unexpected.

The first edition of the Debate with Mr. Walker, con-
sisting of one thousand copies, printed at Steubenville,
being after some months exhausted, a second one of
three thousand copies was published at Pittsburg, to
which were appended some severe strictures upon
three letters published in the Presbyterian Magazine at
Philadelphia, and written by the Rev. Samuel Ralston.
These letters professed to review the debate at Mount
Pleasant, and labored to defend and maintain the cause
of Padobaptism, but were shown by Mr. Campbell to
contain many misrepresentations of his views, and to
abound in false criticisms and assertions without proof.
To these strictures Mr. Ralston subsequently replied in
a second series of letters, which, together with the first,
were published afterward in pamphlet form, and circu-
lated diligently throughout the region of country in
which the debate was held. It was soon after this per-
formance that Mr. Ralston received from Washington
College the title of Doctor of Divinity.

Mr. Campbell’s earnestness to establish correct views
of baptism did not proceed from any over-estimate of
its importance, but simply trom his love of truth and
his desire that this institution should be allowed to oc-
Cupy its proper place in the economy of the gospel.
Nor did his pointed exposures of error, or keen retorts
in his public discussions of the subject, arise from any

THE SEAL OF THE COVENANT. 35

want of kindly feeling for his opponents, but from his
native vivacity and his sincere conviction that the
errors he was combating had the most injurious influ-
ence upon the interests of religion and of society itself.
Upon this point he himself remarked in his printed
debate with Mr. Walker:

‘« With regard to the spirit and temper of mind in
which this work was written, I can conscientiously say
it was that of benevolence and candor. If any things
ironical or acrimonious have been said, it has been
owing more to a genius naturally inclined to irony,
which I have often to deny, than to a spirit of rancor
or bitterness, which I am not conscious of possessing
toward any party in Christendom. I sincerely pity and
cordially deplore the errors of my Pzdobaptist brethren
in this important ordinance; not only on account of the
perversion of the ordinance, but also on account of its
obscuring influence and beclouding effect upon their
views of the Church of Christ, its government, its dis-
cipline, and, I might add, some of its doctrines.”

Among the errors involved in Pzdobaptist views,
which he discusses in the appendix to the debate, he
calls attention particularly to that extravagant concep-
tion of baptism which makes it the seal of the covenant
of grace. This had been repeatedly asserted by Mr.
Walker, as well as by Mr. Ralston in his letters, and,
indeed, was the main position of the Paedobaptist sys-
tem. Adopting the definition of a seal as ‘‘ a confirm-
ative mark or attestation of some covenant agreement,”
he shows that baptism could not possibly fulfill this office,
and, aware that the best method of confuting error is to
present truth, he goes on to exhibit the true seal of the
Christian covenant:

“Under the New Testament,” says he (Appendix to De

30 MEMOIRS OF ALEXANDER CAMPBELL.

bate, p. 169-171), “ the only seal is that mark or impression
which the spirit of God makes upon the heart of the believer ;
because the subjects of this convenant are Personally and not
nationally considered. The object of ¢hzs seal is the per-
sonal satisfaction of the individual, and not an external mark
set upon him for the confirmation of others, as circumcision
was designed more for the satisfaction of others than for the
subject of it—to convince the world that God had actually
fulfilled his covenant in raising up a Saviour ın the family
of Abraham. Hence the seal which is stamped under the
New Testament is altogether confirmative of the faith of the
subject, and is beautifully described in these words: ‘To him
that overcometh will I give of the hidden manna, and will
give him a white stone, and on the stone a name written
which no man knoweth saving he that recetveth it?

“ The only seal spoken of in the New Testament as the
guarantee and property of all Christians is ‘¢hzs seal of the
Holy Spirit. Neither baptism nor the Lord’s Supper is
ever so called, nor can it be so called in conformity to the
meaning of words; yet we admit that both are confirm-
ative of the faith and hope of the Christian. These ordi-
nances have, for a long time, been called ‘ seals of the cove-
nant of grace; with what propriety, I confess, I never yet
could see. One thing is certain: there is no authority from
the Scriptures for so calling them. Nor can I understand
how any human being could use them as seals, or as ‘ sealing
ordinances.’ I should be glad to see a scriptural and rational
explanation of them as such. I do not wish to derogate, nor
do I, in my opinion, derogate, anything from either their
solemnity or importance by saying that I do not conceive
how they can be called ‘ sealing ordinances.’ Baptism is an
ordinance by which we formally profess Christianity. It is
the first constitutional act in the profession of Christianity.
It confirms nothing in the covenant of Christ that was not
confirmed before. It is no stamp nor confirmative mark of
that covenant, for z¢ was ratified by the blood of Christ. The
baptized person carries no mark, no seal of confirmation, that

THE EARNEST OF THE SPIRIT. 37

is visible to himself or to others, in consequence of his obe-
dience to this rite. The Lord’s Supper is commemorative of
the death of Christ, and an expression of our faith in his
atoning sacrifice, by which he has made peace, and by which
we enjoy the peace of God in our hearts. It confirms our
faith, it promotes our love, it cherishes our hope, and pro-
duces benevolence and brotherly kindness. But our partici-
pation of it confirms nothing in the covenant of Christ that
was not confirmed before. We might, with as much pro-
priety, call all the ordinances of the gospel seals of the cove-
nant of grace as these. The whole blessings of this covenant
have been as much enjoyed by many who are now in heaven,
who could not, who did not receive these ordinances, as by
any other saints in heaven or on earth. The thief upon the
cross had as full an enjoyment of them as any other in an-
cient or modern times. And many, both under the patri-
archal and Christian age, have had all the blessings of re-
demption as fully bestowed upon them as any who have been
baptized and have participated of the Lord’s Supper. Now,
if baptism and the Lord’s Supper were the seals of this
covenant, it would follow that those who never had received
them were deprived of the security for the enjoyment of this
covenant; and, of course, had no confirmation of it to them.
How much more rationally does the apostle speak of ¢hat
seal which all true Christians enjoy (Eph. i. 13) !— In whom
also after that ye believed ye were SEALED with that holy
spirit of promise which is the earnest of our inheritance
until the redemption of the purchased possession unto the
praise of his glory. On these words let it be observed :

“1. That all believers, after believing the gospel, are sealed
by the Holy Spirit.

“2. That this seal or impression of the Spirit is their sole
earnest or pledge until they enter into the enjoyment of the
inheritance of the saints.

«3. That this seal is a sufficient guarantee and earnest, and
requires not any external ordinance to perfect it.

“ This testimony is further confirmed by the same apostle and

4

38 MEMOIRS OF ALEXANDER CAMPBELL.

in the same epistle (Eph. iv. 30): ‘Grieve not the Hols
Spirit of God. whereby ye are sealed unto the day of re
demption.’

“« So full, so uniform in his testimony, and so explicit is the
apostle upon this topic, that in his First Epistle to the Corin-
thians (i. 22) he expresses it very clearly in these words: * God
who hath also sealed us and given us the earnest of the Spirit
in our hearts.’ This inward mark or seal is explained to be
an impressing of the zmage of Him who hath created us
anew. 2 Cor. iii. 18.

“Such is the seal of which the New Testament speaks.
This is sufficient without our factitious seals, which at best
are a prostitution of language unwarrantable in the highest
degree, and tending to perplex and confuse, rather than to
compose and enlighten the mind of the Christian.

+ * * = a = *

“I expect to hear it said that I have denied the ‘ seals of
the covenant of grace’ to maintain my cause. Yet the truth
is, I have merely volunteered these remarks. My views are
established long since in respect to the subject under discus-
sion; and I deny not, but contend for the ¿rue seal of the
covenant of Christ, which I maintain in a few words Zo have
ever been the same in substance, it never having had any
other seal than that of the Spirit.”

It was thus that Mr. Campbell ever sought for truth
alone, and ever preferred to be ‘* taught of God” in the
infallible revelations of the inspired Word, rather than
to adopt the assumptions and dogmas of sectarian the-
ology. Had he sought, indeed, merely to expose the
existing errors of religious society, his work would have
been defective, and might have tended to promote infi-
delity rather than religion, since it is in these errors
that unbelief seeks its chief apology. But from the
first his work was posztive. The process of demolition
was not with him an ultimate end, for if he sought to
remove the awkward and rickety structures of partyism,

A POSITIVE CHANGE. 39

or the broken and accumulated rubbish of human tra-
dition, it was that he might build again upon their
ancient sites the bulwarks and towers of Zion. He en-
deavored, therefore, to replace human creeds and con-
fessions by the Divine Testimony ; sectarian division by
brotherly union: clerical tyranny by Christian liberty ;
and the pretended ‘ seal” of infant sprinkling by the
reception of that ‘ Holy Spirit of promise” which is, to
every true believer, the abiding earnest of a heavenly
inheritance.

CHAPTEK TI.

The Bible and the clergy—Mr. Campbell’s chief aim—An important inter-
view—Ministers’ meetings—Sidney Rigdon—Seminary discontinued—Mr.
McCalla—Christian Baptist—Its character—The clergy and their meas-
ures—Redstone Association foiled.

HE Bible which set the soul of Luther free was
itself fastened by a chain in the cloister at Erfurth.
In like manner, each religious party had sought to
secure the Bible within its own narrow sectarian cell,
not indeed by a metal or material chain, but by the
spiritual fetters of partisan interpretation. The clergy
of each denomination, arrogating to themselves the
claim of being its divinely-authorized expounders,
caused it to speak only in the interests of their sect,
and the sacred volume was made, in effect, an armory
of proof-texts for the defence of each particular creed.
Detached sentences, relating to matters wholly distinct
and irrelevant, were placed in imposing array in sup-
port of positions assumed by human leaders; while in
the pulpit a single clause of a text would often be
elaborated into a speculation or fanciful theory which
would spread itself abroad in a form as expanded and
misty as that of the Genius who, in Arabian story,
issued from the fabled vase of Solomon.
The people, on the other hand, seemed to have
quietly surrendered into the hands of the clergy all
power of discrimination and all independence of thought

in religious matters. It seemed in vain that Luther had
40

BIBLE FULLY RESTORED. 41

released the Bible from imprisonment and given it into
the hands of the people in their mother tongue. Cleri-
cal art had succeeded in imposing upon it a seal which
the laity dared not break, so that while Protestants were
amused with the idea that they were in possession of
the Bible, this cherished distinction became little else
than an empty boast, so long as they could be per-
suaded that they were unable to understand it.

“« What is the great difference,” asked Thomas Campbell,
“ between withholding the Scriptures from the laity, as the
Romanists do, and rendering them unintelligible by arbitrary
interpretation, forced criticisms and fanciful explanations, as
many Protestants do, or making the people believe that they
are nearly unintelligible by urging the necessity of what is
called a learned clergy to explain them? If a translation can
only be understood through the originals, might it not as well
have been withheld? If the labors of a learned clergy be
still necessary to render a translation intelligible, upon whose
skill and fidelity as translators and upon whose judgment as
expositors the people must still rely, and to whom they must
still look up as their religious guides and dictators, of what
use is a translation?”

The sacred volume, thus trammeled as it was among
Protestant parties, had, nevertheless, as in the case of
Luther, set free from spiritual bondage individuals here
and there, who were more or less successful in their
pleadings for reform. Among them all, however, there
had been no one who took hold of the leading errors of
the time with so bold and vigorous a grasp as Alexander
Campbell. It was his great aim to liberate those to
whom he had access from the thraldom of human tra-
dition; to restore the gospel to its primitive simplicity
and the Church to its pristine unity; and he sought to
accomplish these noble purposes by putting men really
and fully into possession of the Bible. In this respect

48

42 MEMOIRS OF ALEXANDER CAMPBELL.

his work was, as it were, complementary to that of
Luther. ‘The German Reformer gave to the people the
opportunity of reading the Scripture. It was the part
of Mr. Campbell to convince them that they could com-
prehend it—a truth which, however plainly asserted in
Protestant standards, the clergy of no prominent Pædo-
baptist party were, at this period, willing practically to
concede.

Acting himself upon the principles he taught to
others, he was accustomed to contemplate the Bible as
if it had just fallen into his hands from heaven, and
utterly disregarding all systems and theories, and even
his own previous conclusions, he was wont to study it
constantly with a free and unbiased mind. He had thus
made surprising attainments in his knowledge of the
word of God. Contemplating the Bible as a connected
whole, and classifying its facts, precepts and promises
under the different institutions, Patriarchal, Jewish and
Christian, he reached enlarged and clear views of their
mutual relations and dependence, and was enabled to
eliminate from the gospel the errors with which modern
Judaizing teachers had corrupted it. Hence his views
of the ‘*Sabbath” and his ‘Sermon on the Law.”
Hence those wide and comprehensive views of the
divine plan of salvation which constantly confounded
mere textuary preachers. Hence that freshness and
even startling novelty, and that persuasive truthfulness,
which pervaded all his public efforts, and which every-
where incited men to religious inquiry and diligent
searching of the Scriptures.

His debate with Mr. Walker, though mainly confined
to a special subject, was by no means wanting in these
characteristic traits. In his exposition of the covenants ,
the temporal and temporary nature of the Jews’ religion ;

ADAMSON BENTLEY. 43

the spirituality and glory of Christ’s kingdom ; the dis-
tinctions between moral and positive institutions; the
definite purpose of Christian baptism ; the inanity of hu-
man traditions and opinions, and the supreme authority
of the word of God, he threw into the discussion
thoughts and facts as new to the religious mind of that
period as they were essential to true conceptions of the
gospel of Christ. It was on account of this freedom of
investigation—this wndenominational independence of
belref—that many, even of the Baptists, when the de-
bate was published, though pleased with the triumph of
their cause, remained extremely dubious in regard to
the orthodoxy of their champion. Quite a number of
them, however, less enslaved to party principles and
more earnest in pursuit of truth, were greatly struck
with the new views presented and the new spirit in
which their favorite tenet had been so successfully
defended.

Among these, Adamson Bentley, of Warren, Ohio,
deserves particular mention. He had, eleven years be-
fore, accidentally met with Thomas Campbell and his
family, as formerly related, on the way from Phila-
delphia, but without receiving any personal introduction.
Being a preacher of considerable ability, a man of piety
and of thoughtful, inquiring mind, a sincere lover of the
Bible and of good men, he had attained great influence
among the Baptist churches on the Western Reserve—
a term applied to a large, fertile and remarkably level
portion of Northern Ohio, which had been reserved in
the original grant of territory by the Government in
reference to certain military claims.

Through this now thickly-settled region quite a num-
ber of Baptist churches had already been formed, and
Mr. Bentley had recently induced a number of their

14 MEMOIRS OF ALEXANDER CAMPBELL.

preachers to hold annually what were called ‘* ministers’
meetings,” for the purpose of conversing upon the
Scriptures and upon their own religious progress, and
improving each other by criticisms upon each other’s
sermons. In these meetings he acted as secretary, and
contributed largely to render them profitable and inter-
esting. It was also agreed upon that the churches
should unite to form an association, and on the 30th day
of August, 1820, a little more than two months after the
Walker Debate, the messengers appointed by the
churches met and constituted the ‘‘ Mahoning Baptist
Association.” In the spring of 1821, Mr. Bentley ob-
tained a copy of the published Walker Debate, with
which he was highly pleased ; and learning that the Red-
stone Association was opposed to Mr. Campbell and was
endeavoring to injure him, he-said to his friends that, in
his opinion, Mr. Campbell had done more for the Bap-
tists than any man in the West, and that he intended,
on the first opportunity, to go and pay him a visit.
This intention he shortly fulfilled, and the interview led
to very important consequences. It is thus detailed by
Mr. Campbell (Mil. Harb. for 1848, p. 523):

“ In the summer of 1821, while sitting in my portico after
dinner, two gentlemen in the costume of clergymen, as then
technically called, appeared in my yard, advancing to the
house. The elder of them, on approaching me, first intro-
duced himself, saying, ‘ My name, sir, is Adamson Bentley ;
this is Elder Sidney Rigdon, both of Warren, Ohio? On
entering my house, and on being introduced to my family,
after some refreshment, Elder Bentley said, ‘Having just
read your debate with Mr. John Walker of our State o^ Ohio,
with considerable interest, and having been deputed >y the
Mahoning Baptist Association last year to ordain some elders
and to set some churches in order, which brought us within

MAHONING ASSOCIATION. 45

little more than a day’s ride of you, we concluded to make a
special visit, to inquire of you particularly on sundry matters
of much interest to us set forth in the debate, and would be
glad, when perfectly at your leisure, to have an opportunity
to do so.’ I replied that, as soon as the afternoon duties of
my seminary were discharged, I would take pleasure in
hearing from them fully on such matters.

« After tea, in the evening, we commenced, and prolonged
our discourse till the next morning. Beginning with the bap-
tism that John preached, we went back to Adam and forward
to the final judgment. The dispensations—Adamic, Abra-
hamic, Jewish and Christian—passed and repassed before us.
Mount Sinai in Arabia, Mount Zion, Mount Tabor, the Red
Sea and the Jordan, the Passovers and the Pentecosts, the
Law and the Gospel, but especially the ancient order of things
and the modern, occasionally engaged our attention.

“ On parting the next day, Sidney Rigdon, with all appar-
ent candor, said, if he had within the last year taught and pro-
mulgated from the pulpit one error, he had a thousand. At
that time he was the great orator of the Mahoning Associa-
tion, though in authority with the people second always to
Adamson Bentley. I found it expedient to caution them not
to begin to pull down anything they had builded until they
had reviewed again and again what they had heard; nor even
then rashly and without much consideration. Fearing they
might undo their influence with the people, I felt constrained
to restrain rather than to urge them on in the work of refor-
mation.

« With many an invitation to visit the Western Reserve,
and with many an assurance of a full and candid hearing on
the part of the uncommitted community, and an immediate
access to the ears of the Baptist churches within the sphere
of their influence, we took the parting hand. They went on
their way rejoicing, and in the course of a single year pre-
pared their whole Association to hear us with earnestness and
candor.

‘* Ministers’ meetings once a year in different parts of tha.

46 MEMOIRS OF ALEXANDER CAMPBELL.

section of Ohio, for the purpose of making public discourses
before the people, and then for criticising them ¿z concione
clerum, and for propounding and answering questions on the
sacred Scriptures, were about this time instituted and conducted
with great harmony and much advantage. I became a regu-
lar attendant, and found in them much pleasure and profit.

“ They were conducted in the following manner : A, B, C,
and D were appointed to address the public assembled on the
occasion. A at a given time delivered a discourse, B suc-
ceeded him. In the evening all the speakers and other min-
isters met in an appointed room, and in the presence of the
more elderly and interested brethren, and those looking for-
ward to public stations in the Church, the discourses of A and
B were taken up and examined by all the speakers present,
and sometimes strictly reviewed as to the matter of them, the
form of them and the mode of delivering them. Doctrinal
questions and expositions of Scripture occasionally were in-
troduced and debated. The next day C and D addressed the
assembled audience, and so on, until all were heard and all
had passed through the same ordeal. These meetings were
not appreciated too highly, as the sequel developed, inasmuch
as they disabused the minds of the Baptist ministry in the
Mahoning Association of much prejudice, and prepared the
way for a very great change of views and practice all over

those 3,000,000 acres of nine counties which constitute the
Western Reserve.”

On the 14th of July of this year (1821), about the
time of Mr. Bentley’s visit, another daughter was born
to Mr. Campbell. As her mother greatly admired the
articles he had written against social and fashionable
follies on his first arrival at Washington, and to which
he had appended the signature of CLARINDA, she de-
sired that this name should be given to the child, which
was accordingly done. This little incident furnishes a
good index to the character of this excellent woman.
who highly approved of plainness and simplicity in

SIDNEY RIGDON. 47

dress and manners, and who, like her father, was utterly
opposed to the innovations which society was gradually
making in the simple customs and modes of life of the
early settlers.

Mr. Campbell’s attendance at the ‘* ministers’ meet-
ings” referred to above gave to them a new and a
peculiar interest. His extensive knowledge of the Scrip-
tures, and his clear views of the gospel and its institu-
tions, enabled him to resolve many difficulties presented
by the preachers. He led them to perceive that by
abandoning the fragmentary and textuary plan of con-
sulting and expounding Scripture, and by taking it in
its proper connection, it became its own interpreter and
revealed all its truth to the honest heart. Especially
did he mark out clearly the important distinction be-
tween faith and opinion, previously but dimly perceived,
showing that men’s conjectures and theories respecting
matters of which the Bible does not speak should never
be made terms of communion or be allowed to create
religious differences.

During this period, Mr. Campbell continued to visit
Pittsburg occasionally, and being still connected with
the Redstone Association, was accustomed to preach
for the Baptist church there, which had now increased
to more than one hundred members, many of whom
were favorable to reformation. In 1822, through Mr.
Campbell’s influence, Sidney Rigdon was induced to
accept a call from this church to become its pastor.
He was aman of more than ordinary ability as a speaker,
possessing great fluency and a lively fancy which gave
him great popularity as an orator. He was brother-in-
law to Adamson Bentley, both having married daughters
of a Mr. Brooks, of Warren. As he proftesed to be
favorable to the Reformation, Mr. Campbell was desir-

48 MEMOIRS OF ALEXANDER CAMPBELL.

ous of introducing him to Walter Scott, who, at this
time, was still delivering weekly lectures on the New
Testament to the little church over which Mr. Forrester
had presided. Mr. Campbell desired that the two
churches should become united, but these communities
continued for a considerable time rather shy of each
other, each being sensitive with regard to its own
peculiarities.

On the roth November of this year (1822), Mrs.
Campbell presented her husband with a son, who was
named John Brown, but who died upon the day of his
birth. Soon after, Mr. Campbell’s own health began to
suffer from the confinement and labors of Buffalo Semin-
ary, and as, from his enlarged intercourse with the Bap-
tist churches, the demand for his services as a preacher
was becoming constantly more frequent and more urgent,
he concluded to discontinue the school. Although he
had always plenty of pupils, and often was unable to
receive all that desired to come, he found that it did not
subserve to any great extent, for reasons formerly given,
the chief purpose for which he had established it, which
was the preparation of young men to labor in behalf of
the primitive gospel. Having realized in publishing
the Debate with Mr. Walker the power of the press to
disseminate his views, as he was now in consequence
often receiving letters of inquiry and solicitation for
visits and preaching from many quarters, he began to
think of issuing, in monthly parts, a work specially de-
voted to the interests of the proposed Reformation.

This project marks the era of a very important
change in Mr. Campbell’s religious history. The
failure of his father’s endeavors and his own to effect
a reformation of the existing parties upon the principies
of the Declaration and Address, had causea him to

A WIDER FIELD. 49

despair of ever seeing a favorable and extended change
in religious society. He had still labored, it is true, in
behalf of the cause he had espoused, but it was without
the expectation of being able to do much more than
erect a single congregation with which he could enjoy
the social institutions of the gospel. His aims were at
that time quite limited. He had not the remotest idea
of assuming the position of a public reformer, or of in-
volving himself in the strifes of religious society. In-
fluential Baptists, such as Deacon Withington, of New
York, and Deacon Shields, of Philadelphia, impressed
with his talents, had urged him at the time of his visit
to those cities in 1815 to settle in one of them; but he
declined on the ground that he did not think any of the
churches there would submit to the primitive order of
things, and said that he would rather live and die in
the backwoods than be the occasion of creating divis-
ions among them. He therefore preferred to pursue
the occupation of a farmer, and to instruct gratuitously
the people within the range of his personal influence.
It was not until after he saw the effect of the debate
into which he was reluctantly drawn with Mr. Walker
that he began to take new views of his position, and to
cherish, for the first time, the hope that something
might be done upon a more extended scale to rouse the
people from their spiritual lethargy. Guided providen-
tially step by step, he had been brought to an eminence
from which he could survey the wide field in which he
was destined to labor, and he began at once to nerve
himself for the undertaking.

After conferring with his father and with Walte
Scott and other friends, who warmly approved his de
sigti, he issued in the spring of 1823 a prospectus t¢
the work, which he proposed to call « The Christiar

voL. 11.—D 5

50 MEMOIRS OF ALEXANDER CAMPBELL.

Baptist”—a title adopted not without some debate,
since the term ‘‘ Baptist” was a party designation. As
the reformers were, however, at this time identified with
the Baptists, it was thought expedient, in order to avoid
offending religious prejudice, and to give greater cur
rency to the principles which were to be presented, tc
make this concession so far as the name of the paper
was concerned, qualifying ‘* Baptist” by the word
‘‘Christian.” In the prospectus the nature and ob-
jects of the publication were candidly and clearly
stated, as follows:

“ The ‘Christian Baptist’ shall espouse the cause of no re-
ligious sect, excepting that ancient sect ‘called Christians
first at Antioch.’ Its sole object shall be the eviction of truth
and the exposing of error in doctrine and practice. The
editor, acknowledging no standard of religious faith or
works other than the Old and New Testament, and the lat
ter as the only standard of the religion of Jesus Christ, will,
intentionally at least, oppose nothing which it contains and
recommend nothing which it does not enjoin. Having no
worldly interest at stake from the adoption or reprobation of
any articles of faith or religious practice, having no gift nor
religious emolument to blind his eyes or to pervert his judg-
ment, he hopes to manifest that he is an impartial advocate
of truth.”

Although the number of subscribers at first obtained
was not large, he determined to go on with the work
and, with his usual energy and enterprise, having ¢
cluded to set up a printing establishment near his own
house, he purchased the necessary type, presses, ete
and erected a building for the purpose near the creck
'ording, at the foot of the cemetery hill. Engaging,
then. the services of some practical printer his quick
apprehension soon made him famil.ar wite all the de

CHALLENGE ACCEPTED. 51

tails of the office, which thenceforth occupied much of
his attention. He became an expert proof-reader ;
supplied regularly the paper and materials needed, and
continued to conduct the printing business with the
greatest economy and with surprising activity and suc-
cess uninterruptedly from this time forward for more
than forty years. It may be here mentioned that dur-
ing the first seven years, ending July 4th, 1830, he
issued of his own works, from his little country printing-
office, no less than forty-six thousand volumes.

It was in the month of May of this year, while pre-
paring for the printing of the ‘* Christian Baptist,” that
Mr. Campbell received a letter from Mr. McCalla, a
Presbyterian preacher of Augusta, Kentucky, intimating
his willingness to accept the challenge or invitation
given at the close of the Walker debate. Mr.
McCalla had been a lawyer, and had quite a high
reputation among the Presbyterians for his argument-
ative powers. It was therefore greatly desired by his
friends and by the Pedobaptist community that he
should have an opportunity to repair, if possible, the
injury which had accrued to their cause by the gener-
ally admitted failure of Mr. Walker.

After ascertaining Mr. McCalla’s standing, Mr
Campbell agreed to meet him. Mr. McCalla then
proposed twenty-one questions to Mr. Campbell, with a
view to some modification of the proposition offered.
This led to a correspondence, which was continued to
the close of the following September, and which was
not always distinguished by that becoming courtesy
which marked the first communications. From Mr.
Campbell’s experience with the clergy thus far, and his
views of their position and influence in the religious
world, he did not, as may well be supposed, entertain

52 MEMOIRS OF ALEXANDER CAMPBELL.

the most reverential feelings toward them; and as they
on their part naturally felt indignant at the efforts made
to weaken their authority, it became difficult for them,
in their intercourse with Mr. Campbell, to avoid betray-
ing the hostile feelings by which they were governed.
Mr. McCalla accordingly did not fail in the course of
the correspondence to refer to various things slander-
ously reported of Mr. Campbell, and to intimate that
until such rumors were corrected, ‘‘ no minister of the
divine Saviour could desire any other intercourse with
him than as an adversary.” He consented, however,
finally to meet Mr. Campbell on the proposition an-
nounced at the close of the Walker debate, but without
agreeing to any specific regulations or settled order for
the discussion. Mr. Campbell, nevertheless, agreed to
meet him, and, in his letter closing the correspondence
said :

‘* It appears that your conscience was not too tender on the
subject of my character for orthodoxy and piety to prevent
you from insinuating, nay, declaring, that ‘ Dr. Priestley’s dis-
ciple was my favorite author,’ contrary to all evidence or fact
from anything in my writings, or from any respectable source.
You shall, perhaps, soon know that I have no favorite author
in religion except one, and that man who says I am a first or
second-hand disciple of Priestley or of any other Socinian
author, is a man of no piety or respectability of character,
nor is there a man living who can say, or dare say, in my
presence, that I ever expressed a sentiment derogatory to the
Lord Jesus as a Divine Redeemer—as Emmanuel, God with
us. Such insinuations may be circulated in Kentucky by
those who would wish to impair my influence in supporting
a truth more hated by those of the ‘ orthodox and pious’ than
Socinianism, but here we regard them not. As to my piety,
I know I have nothing to boast of; God alone is judge. As
to my external deportment, men can judge; and whenever

“CHRISTIAN BAPTIST.” 53

you bring forward any specific charge of immorality or un-
christian deportment, we shall refute it. . . . I request that
you will meet me at Washington the 14th day of October, in
order to arrange the business, for you have not agreed to
meet me on any of the terms proposed in my last. At least,
you have not informed me so. But you have told me that
you are to meet me as an adversary—as ‘ho Satanas.’ Well,
[ hope that you will remember that when Michael, the arch-
angel, disputed with the adversary about the body of Moses,
he durst not bring against him a railing accusation. As you
are celebrated for piety and orthodoxy, and I for the want of
them, a great deal will be expected of you and very little
from your humble servant, A. CAMPBELL.”

During the period of this correspondence, clerical
enmity and detraction seemed to be constantly accumu-
lating against Mr. Campbell, who, nevertheless, confi-
dent in the possession and in the power of truth, man-
fully braved the storm, and in the ‘‘ Christian Baptist,”
the first number of which appeared 4th July, 1823, fear-
lessly began such an exposition of primitive Christianity
and of existing corruptions as was well calculated to
startle the entire religious community. This, indeed,
was what he designed to do, for he conceived the peo-
ple to be so completely under the dominion of the clergy
at this time that nothing but bold and decisive mea-
sures could arouse them to proper inquiry. In his
Preface, therefore, he openly announced his intention
to pursue a perfectly independent course.

‘‘ We expect to prove,” said he, ‘‘ whether a paper per-
fectly independent, free from any controlling jurisdiction ex-
cept the Bible, will be read, or whether it will be blasted by
the poisonous breath of sectarian zeal and of an aspiring
priesthood.” His mottoes, too, prefixed to the work, were
characteristic: ‘‘ Style no man on earth your father, for he
alone is your Father who is in heaven, and all ye are brethren.

5 +

54 MEMOIRS OF ALEXANDER CAMPBELL.

Assume not the title of Rabbi, for ye have only One Teacher ;
neither assume the title of leader, for ye have only One
Leader—the Messiah.” Matt. xxiii. 8-10. “Prove all
things, hold fast that which is good.”——Paul the Apostle.

«What a glorious freedom of thought do the apostles
recommend! And how contemptible in their account is a
blind and implicit faith! May all Christians use this liberty
of iudging for themselves in matters of religion, and allow it
to one another, and to all mankind.” — Benson.

He commenced the work with a brief view of the
Christian religion as first established, showing the lofty
expectations entertained from prophecy in relation to
the advent of the Messiah, depicting his meek and lowly
character as he actually appeared, and the glorious
victory he accomplished as a suffering Saviour. He
dwelt upon the perfection of his teachings, and upon
the conduct and life of the first disciples and of the
apostles his ambassadors to the world, so different from
those of modern religious teachers. He then described
the primitive churches as to their bond of union, the
faith and love of Christ: their independence; their
mode of acting in a church capacity and not through
independent societies, and their devotion to good works.
With this picture he then contrasted that of modern
Christianity, with its corruptions and divisions.

So great, at this period, was the antagonism between
Mr. Campbell and the clergy that he was induced to
animadvert with great severity upon their claims and
their proceedings. Having entrenched himself in the
position that ‘ nothing was to be admitted as a matter
of faith or duty for which there could not be produced
a divine precept or a Scripture precedent,” he made
from this impregnable fastness many a sharp foray into
the territories over which the clergy had so long exer-

THE CLERGY CENSURED. 55

cised almost undisputed sway. That caustic sarcasm
and playful irony to which he was naturaily disposed,
but to which decorum forbade him to give utterance as
a preacher, found expression through the pen of the
editor, and much of the earlier numbers of the paper
was devoted to lively sketches of the working of the
clerical machinery in the manufacture of preachers; in
the securing and enlarging of salaries; in the obtaining
ot high positions and of: pompous titles, and in the ex-
tending of authority by means of ‘‘ confederations in the
form of general councils, synods, assemblies, associa-
tions and conferences.” He was at some pains to ex-
pose, from official documents, the large expense and
small avails of missions to the heathen as conducted by
particular sects, and the petty methods resorted to for
the purpose of obtaining contributions, which he con-
ceived to be wholly unworthy the character of the gos-
pel. Costly meeting-houses and organs; selling of
pews; ‘* missionary wheels,” ‘stalls’ and ‘‘ boxes ;”
priestly tithes and offerings, with various other features
of modern Christianity, were commented on with unex-
ampled freedom, pungency and vigor. Mr. Campbell
had become fully convinced, both by observation and
experience, that religious bigotry could not be overcome
while the clergy were permitted to use their usurped
and factitious power in fostering and supporting it, and
he therefore sought to deprive them of an influence
which they had consecrated to partyism. In order to
accomplish this, he had recourse to the Bible alone,
being satisfied that the sectarian spirit which then con-
trolled religious society could be cast out only in the
name of Christ; and, though he foresaw the violence
of the conflict, he justly thought, to use the language of
Macaulay, that ‘‘the miseries of continued possession

56 MEMOIRS OF ALEXANDER CAMPBELL.

were more to be dreaded than the struggles of the tre-
mendous exorcism.”

He continued to fulfill his task, therefore, with unfalter-
ing faith and courage. Neither the calumnies by which
his opponents sought to excite public odium against
him, nor the gentle remonstrances and cautions of timid
friends, availed to move him from his purpose. Thomas
Campbell, alarmed at the adventurous boldness of his
son in handling so roughly things and persons hitherto
considered as sacred by the people, expostulated often,
and sought by contributing to the paper milder essays
(signed T. W.) to soften or extenuate censures whose
substantial justness he could not but acknowledge. But
the honest and candid utterances of a soul earnest for
truth and right could not be repressed. Utterly deny-
ing the propriety of the distinction between the clergy
and laity, Mr. Campbell believed that the so-called
“« clergy” had taken away the key of knowledge from
“the people,” and ‘‘ kept them in ignorance” by assum-
ing to be the only authorized expounders of the will of
God. He found them, therefore, directly in the way
of the accomplishment of his great purpose, which was
to convince the people that they could understand the
Scriptures for themselves. It was necessary, accord-
ingly, that the claims of the clergy should be disproved,
and their assumed authority overthrown, before the
people could be released from spiritual bondage.

«We wish,” said he, “cordially wish, to take the New
Testament out of the abuses of the clergy and put it into the
hands of the people. And to do this is no easy task, as the
clergy have formed the opinions of nine-tenths of Christendom
before they could form an opinion of their own. They have,
in order to raise the people’s admiration of them for their own
advantage, taught them in creeds, in sermons, in catechisms,

EXPOSURE OF ABUSES. 57

in tracts, in pamphlets, in primers, in folios, that they alone
can expound the New Testament—that, without them, people
are either almost or altogether destitute of the means of grace.
They must lead in the devotion of the people ; they must con-
secrate their prayers, their praise ; and latterly, they must even
open a cattle-show or an exhibition of manufactures with
prayers and religious pageantry !”

It was this view of the position and doings of the
clergy that led Mr. Campbell to condemn Sunday-
schools, missionary, education and even Bible societies,
as THEN conducted, because he thought them perverted
to sectarian purposes. In Sunday-schools the denomi-
national catechism was then diligently taught, and the
effort was made to imbue the minds of the children with
partisan theology. Missionary societies then labored
to propagate the tenets of the party to which each be-
longed, and even Bible societies seemed to him to be
made a means of creating offices and salaries for a few
clerical managers, who exercised entire control.

“. , . I do not oppose, intentionally at least,” said he
(Christian Baptist, vol. i., p. 208), “the scriptural plan ot
converting the world. . . . My opponents do represent me

as opposing the means of converting the world, not wishing
to discriminate, in my case at least, between a person oppos-
ing the abuses of a good cause and the cause itself.” Of Bible
societies he remarks: ‘‘In the multiplication of copies of the
Scriptures I do rejoice, although I do conceive even the best
of all good works 1s managed in a way not at all comporting
with the precepts of the volume itself. And shall we not
oppose the abuses of any principle because of the excellency
of the principle itself?”

His chief objection, then, to the instrumentalities em-
ployed for missionary and other religious purposes was
that, in the hands of the clergy, they were perverted to

58 MEMOIRS OF ALEXANDER CAMPBELL.

denominational aggrandizement and to the perpetuation
of the yoke which they had imposed upon the people.

His view, on the other hand, was that God’s revela-
tion was complete, and that it was able, as it affirms of
itself, “ to make the man of God perfect and thoroughly
furnished to every good work.” He taught, further-
more, that the Church of Jesus Christ, formed and
organized according to this word, with its elders and
deacons, was appointed to be ‘‘ the pillar and ground”
or support ‘‘ of the truth,” and that such a society is
“the highest tribunal on earth to which an individual
Christian can appeal.”

“The Lord Jesus Christ,” said he, “is the absolute Mon-
arch on whose shoulders is the government, and in whose
hands are the reins. That his wz?7, published in the New
Testament, is the sole law of-the Church; and that every
society or assembly meeting once every week in one place,
according to this law, or the commandments of this King,
requires no other head, king, lawgiver, ruler or lord than this
Mighty One ; no other law, rule, formula, canon or decree than
his wretten word; no judicatory, court or tribunal other than
the judgment-seat of Christ.” (Vol. i., p.69.) Again, page
205, he says: “ I am taught from the Record itself to describe
a Church of Christ in the following words: It is a society of
disciples professing to believe the one grand fact, the Messiah-
ship of Jesus, voluntarily submitting to his authority and guid-
ance, having all of them in their baptism expressed their faith
in him and allegiance to him, and statedly meeting together
in one place to walk in all his commandments and ordinances.
This society, with its bishop or bishops, and its deacon or
deacons, as the case may require, is perfectly independent of
any tribunal on earth called ecclesiastical. It knows nothing
of superior or inferior church judicatories, and acknowledges
no laws, no canons or government other than that of the Mon-
arch of the Universe and his laws. This Church, having

RADICAL REFORMS. 59

nyw conmiiited unto it the oracles of God, is adequate to all
the purposes of illumination and reformation which entered
into tne design of its founder.”

Such being his view of the position occupied by a Church
of Christ, he found in this an additional argument against
such missionary and other societies as acted independently
of church control. ‘ Every Christian,” said he (vol. ii., p. 97),
‘*who understands the nature and design, the excellence and
glory, of the institution called the Church of Jesus Christ,
will lament to see its glory transferred to a human corpora-
tion. The Church is robbed of its character by every insti-
tution, merely human, that would ape its excellence and sub-
stitute itself in its place.”

Believing that the primitive Church never transferred
any of its duties to other associations, but fulfilled them
always in its own character that Christ might be glori-
fied, he was jealous of every separate organization
formed to accomplish any of the purposes for which
the Church was established.

These were among the radical reforms urged at this
time by Mr. Campbell, and in his exposures of prevail-
ing errors, as well as in his developments of the primi-
tive faith and order, he was ably seconded by Walter
Scott, who furnished a number of articles for the ‘* Chris-
tian Baptist,” mostly under the signature of Philip.
A series of essays which he commenced in the second
number of the paper upon the subject of ‘‘ Teaching
Christianity,” may be especially mentioned as develop-
ing his favorite theme, the Messiahship of Jesus, in
which he shows that this majestic truth constituted the
rock on which the Church was founded and the great
gospel theme to be preached to the world.

Mr. Campbell has been censured by some for the
severity of his strictures at this period upon the clergy

60 MEMOIRS OF ALEXANDER CAMPBELL.

and their proceedings. A milder course and gentler
words, they think, would have succeeded better. It is
to be remembered, however, that the milder method had
already been tried. No gentler words, no kinder re
monstrances, no warmer entreaties, no sounder argu-
ments, could have been employed than those addressed
to religious society, and particularly to the clergy, by
Thomas Campbell and the ‘Christian Association.’
But all these well-meant efforts the clergy had treated
with disdain. The soft and harmless missiles of for-
bearance had been employed apparently to no purpose
to induce the clergy to come down from the elevated
position they had gained, and from the possession of the
spoils they coveted, and it had become necessary to use
something more solid and effective in order to compel
attention.

It should be remembered; moreover, that Mr. Camp-
bell regarded the Church and the clergy from a point
of view very different from the popular one, and did not
consider all ministers of religion as ‘‘ clergy” in the
sense he condemned. Hence care is to be exercised in
giving to his censures an application no more extensive
than he designed. The clergy, in Mr. Campbell’s
view, consisted of those who, claiming, without creden-
tials, to be ‘* ambassadors of Christ,” placed themselves
upon apostolic thrones ; and, having no new divine rev-
elations, assumed to be the sole authorized expositors
of the sacred oracles, denying to the people the right
or the power of comprehending or interpreting the
Scriptures for themselves, and exercising over men, by
means of these false assumptions, a powerful influence,
largely devoted to the maintenance of their own usurp-
ations and the religious partyism of the times. He had
before his vision the lordly prelates of Europe, and es-

ARROGANT BAPTIST PREACHERS. 61

pecially of the Established Church of Eugland, whose
revenues, he shows from public documents, were nearly
forty millions of dollars, being two hundred and eight
thousand six hundred and eighty dollars per annum
more than those of all the remaining clergy of the
whole Christian world. With these he associated all in
other churches who arrogated to themselves similar
official claims, and who sought, each in his own sphere,
a similar priestly domination. It is to be particularly
noticed that ke did not include among the “ clergy”
whom he denounced the ministers of the Baptist and
other independent churches. These, being appointed
by the churches, and acting as elders and preachers of
the gospel in subordination to just scriptural authority,
he constantly recognized as a lawful ministry in the
Church, for the accomplishment of the purposes for
which it was established on the earth. He thought, in-
deed, there were some preachers even among the Bap-
tists who were disposed to assume ‘‘ the airs and arro-
gance of some Pedobaptist priests,” placing themselves,
when fresh from college, over the heads of ‘‘old and
experienced members a thousand times better qualified
than they to be overseers.” ‘‘I hope, however,” he
adds (C. B. for Oct., 1824), ‘‘the number of such
among the Baptists is small. Perhaps the whole aggre-
gate number is not greater than the aggregate of good,
well-meaning men amongst the Pædobaptist clergy.”
Again, in the same ‘‘ address,” he says: ‘‘Amongst the
Baptists it is to be hoped there are but few clergy, and
would to God there were none! The grand and dis-
tinguishing views of the Baptists must be grossly per-
verted before they could tolerate one such creature.”

It is to be noted, also, that his condemnation of the
clergy and their undertakings was not indiscriminate.

6

62 MEMOIRS OF ALEXANDER CAMPBELL.

In speaking of their worldly ambitions and desire of
aggrandizement, he says (C. B., vol. i., p. 48): “To
say that every individual of this nation of clergy is
actuated by such motives, and such only, is very far
from our intention. There have been good and pious
kings, and there are good and pious clergy.” Again,
in speaking of those who sustained the schemes of the
clergy, and of his own aims and purposes in opposing
them, he says (Id., p. 89) :

“ Our views of Christianity differ very materially from the
popular views. This we fearlessly and honestly avow. But
while we remember our own mistakes and the systems and
teaching of our time, we must acknowledge many to be
Christians who are led away and corrupted from the sim-
plicity of Christ.” Referring to the missionary plans, he
says (Id., p- 208): “I am constrained to differ from many
whom I love and esteem, and will ever esteem, if we should
never agree upon this point, as well as from many whom I
cannot love for the truth’s sake. At the same time I am very
sorry to think that any man should suppose that I am either
regardless of the deplorable condition of the heathen world
or opposed to any means authorized by the New Testament
for either the civilization or salvation of those infatuated
pagans.” Again, of his motives and designs, he thus speaks
(Id., p. 90): * Many will, from various motives, decry the
clergy. . . . In opposing and exposing them and their king-
dom, it is not to join the infidel cry against priests and priest-
craft; it is not to gratify the avaricious or the licentious; but
it is to pull down their Babel, and to emancipate those whom
they have enslaved ; to free the people from their unrighteous
dominion and unmerciful spoliation. We have no system of
our own, or of others, to substitute in lieu of the reigning
systems. We only aim at substituting the New Testament in
lieu of every creed in existence, whether Mohammedan, Pagan,
Jewish or Presbyterian. We wish to call Christians to con-
sider that Jesus Christ has made them kings and priests to

PERSONAL INTERCOURSE. 63

God. We neither advocate Calvinism, Arminianism, Socin-
ianism, Arianism, Trinitarianism, Unitarianism, Deism nor
Sectarianism, but New Zestamentism.”

Mr. Campbell, furthermore, would be greatly misun-
derstood if he were supposed to have cherished feelings
of personal unkindness toward those whom he so sternly
arraigned before the bar of Scripture on account of their
assumptions. While he denounced their errors as a
class, he had a very high regard for many of them in-
dividually, and exercised Christian benevolence toward
them all as men, while he repudiated them as clergy-
men. Among them he had many warm personal friends,
who understood and esteemed him too well to take um-
brage at his essays. There was a charm about Mr.
Campbell in his personal intercourse which speedily
disarmed all the prejudices which his writings were
calculated to excite. In these, like Paul, he appeared
in a guise wholly different from that which invested his
personal character. For religious errors and for classes
of errorists he had in his writings nothing but cold, in-
cisive logic; the crushing strength derived from his
singular knowledge of unwelcome facts; the shafts of
piercing satire and the sharp, two-edged sword of the
divine word. But for men, individually, he had the
most affectionate and almost reverential feelings. He
could say nothing to wound their sensibilities or to de-
tract in any degree from their real or supposed position.
He was the same kind, sympathizing friend, and the
game lively, agreeable companion to the clergy of his
acquaintance that he was to others, and with that deli-
cate courtesy which always characterized him he for-
bore to make in their company any direct application
of his well-known views. He loved, indeed, to con-
verse with them upon the great themes of nature and

64 MEMOIRS OF ALEXANDER CAMPBELL.

religion; and he delighted to give them a sharp thrust
or a sly rub occasionally in his pleasant, humorous way,
in order to set them to thinking, but he never exceeded
the boundaries of the most cordial good feeling. In
this sort of skirmishing he was almost invariably tri-
umphant, and his keen, flashing wit never shone to
greater advantage than in such encounters. Occasion-
ally, however, he would be foiled with his own weapons.
One day, Dr. Joseph Doddridge, the Episcopal minister
at Wellsburg, for whom he had a very high esteem,
was out at his house on a visit. As they were taking
a stroll in the orchard, the bell rang for dinner. Hav-
ing been conversing pleasantly on various subjects and
nearing the topic of church government, Mr. Campbell
said to the Doctor as they were passing over to the
house, and with a sly twinkle in his eye: ‘* Doctor,
that is a very ugly story they tell us about Harry the
Eighth and Queen Boleyn!” The Doctor, perceiving
his drift, and that he meant a blow at the origin of
episcopacy, replied instantly: ‘‘ Yes, sir; a very ugly
story. But, Mr. Campbell, we have a good many ugly
stories in the BIBLE!” At this repartee they both
laughed heartily and came to dinner in high humor,
and ever afterward Mr. Campbell’s cheery laughter
would make the welkin ring when he related, as he
often did to his friends, how readily and adroitly the
Doctor had parried and returned his thrust.

Mr. Campbell's bold attacks upon the popular clergy,
roused, as may well be supposed, on their part an in-
tense indignation. Instead, however, of trying to re-
form a single abuse, they continued to abuse the indi-
vidual who dared to urge reform, and all their influence
was exerted to put down one whom they regarded as a
most dangerous ‘‘ adversary.” In attempting to do this,

REAL PURPOSES. 65

they resorted, unfortunately, to personal detraction and
misrepresentation, rather than to truth and Scripture
argument, and preferred, in general, to circulate pri-
vately such reports as were likely to excite public odium
against Mr. Campbell, rather than to accept his liberal
offer of page for page in the ‘* Christian Baptist” for
manly discussion of the questions involved. They re-
ported that he was a Socinian, because he refused to
adopt the terms of scholastic divinity. To this he
replied: “We regard Arianism, semi-Arianism and
Socinianism as poor, blind, miserable and naked non-
sense and absurdity” (C. B. vol. i., p. 443). They
charged him with being a ‘‘ disorganizer.” But it was
not his aim merely to overthrow the existing order of
religious society. He was well aware of the vast bene-
fits resulting to mankind from Christianity, even in its
most corrupt forms, and was far from proposing, as seen
in the above extracts, to accomplish the merely nega-
tive work of subverting these. He desired to dethrone
the false, that he might re-establish the true; to replace
the traditions of men by the teachings of Christ and
the apostles, and to substitute the New Testament for
creeds and human formularies. Said he (p. 89):

“ To see Christians enjoy their privileges, and to see sin-
ners brought from darkness to light, are the two great objects
for which we desire to live, to labor and to suffer reproach.
In endeavoring to use our feeble efforts for these glorious
objects we have found it necessary, among other things, to
attempt to dethrone the reigning popular clergy from their
high and lofty seats, which they have been for ages building
for themselves. While we attempt to dethrone them, it is
solely for this purpose—that we might enthrone the holy apos-
tles on those thrones which Christ promised them; or rather
that we might turn the attention of the people to them placed
upon thrones by the Great and Mighty King.”

voL. 1.—E 6 *

66 MEMOIRS OF ALEXANDER CAMPBELL.

His work was thus, as said before, eminently positive,
designed to restore the pure, primitive gospel with all
its ordinances and administrations, and he was careful,
therefore, in the ‘+ Christian Baptist,” to present this for
consideration and adoption on the one hand, while, on
the other, he exposed the errors of modern systems.

Thus to separate truth from error in relation to the
most important of all subjects was certainly the greatest
service that any one could have rendered to the world.
Under the peculiar circumstances of this period, nothing
could have been more desirable or more needed than
to bring religious teaching and religious enterprises into
exact conformity to the Word of God. Providence had
evidently raised up in Alexander Campbell the man for
the times. It needed one of an intrepid spirit to brave
theological odium and clerical denunciation, and to re-
buke the bigotry, sectarianism and venality which ex-
isted in the religious world. It needed one, too, of
supreme regard for truth and uncompromising fidelity
to the teachings of the Bible to exhibit boldly the simple
apostolic gospel and the primitive Church order, in op-
position to the corruption and spiritual despotism which
then prevailed. His fine natural abilities; his previous
training; his enlarged experience and observation of
the actual condition of religious society ; his social and
worldly circumstances,—all contributed to fit him for the
work assigned him. Even his early resolve to labor in
the gospel without charge gave him in the conflict with
a salaried clergy a marked advantage, and led him,
doubtless, to employ a freedom of censure in which
he would not otherwise have indulged. Believing,
however, as he did, that a distinct order, such as the
clergy, was wholly unauthorized, everything connected
with their position became legitimately a subject of re-

PROGRESS OF TRUTH. 67

mark ; while on the other hand, taught by the Scripture
that every congregation should have its own elders and
deacons, and that its divinely-appointed rulers and
laborers should be duly honored and supported, he did
not fail to urge this duty and to distinguish these officers
from the clergy, against whom alone he directed his
shafts. On this subject he says (p. 209) :

When I arrived a stranger in this Western country, with-
out any other property than my education, I did, from a con-
firmed disgust at the popular schemes—which I confess I
principally imbibed when a student at the University of
Glasgow—determine that I should, under the protection and
patronage of the Almighty, render all the services I could to
my fellow-creatures, by means of the Bible, without any
earthly compensation whatever. On these principles I
began, and having no other prospects than to turn my atten-
tion to some honest calling for a livelihood, I prosecuted this
design without looking back. At the same time I did not
censure nor do I censure any Christian bishop who receives
such earthly things as he zeeds from those to whose edifica-
tion and comfort he contributes by his labors.

Aware, indeed, of the danger of being misunderstood
on this subject, he, in the very first number of the
‘Christian Baptist,” prefixed to an article referring to the
clergy, the following: ‘ Vota Bene.—In our remarks
upon the Christian clergy we never include the elders
or deacons of a Christian assembly, or those in the
New Testament called the overseers and servants of
the Christian Church. These we consider as very dif-
ferent characters, and shall distinguish them in some
future number.”

In spite of all the hindrances interposed by the clergy
and their supporters, the reformatory views urged by
Mr. Campbell found access to many minds, and in
various quarters began to produce marked results.

68 MEMOIRS OF ALEXANDER CAMPBELL.

At the time, however, they were but imperfectly ap-
prehended. They were far in advance of the age, and
their spread served but to intensify the opposition of the
clergy and their adherents. His opponents in the Red-
stone Association were particularly incensed and, as
for the past six years he had been too much confined
by the duties of Buffalo Seminary to visit often the
churches belonging to the Association, the opportunity
afforded by his absence had been diligently used to
increase the prejudice against him. The ‘‘ Sermon on
the Law,” which had been printed, furnished a favorite
ground for charges of heresy, and the minority, led on
by Elders Brownfield, Pritchard and the Stones, was
full of expedients to gain an ascendency in the associa-
tion, and to thrust Mr. Campbell and his friends out of
it. In the month of August, 1823, he learned that they
had determined to make a strong effort for this purpose,
and, in order to ensure success, that special brethren
traversed all the churches in the Association, and had
induced many of them to appoint as messengers to the
next meeting such persons as were unfriendly to him,
in order to secure a majority against him. Considered
in itself, Mr. Campbell cared but little for this impend-
ing excommunication on the part of the Association,
but as he was to engage in a public debate shortly with
Mr. McCalla, he thought it best to evade the denomi-
national discredit designed by his enemies, lest this
should mar his success, or possibly prevent the discus-
sion altogether. He determined accordingly, though
the time for action was but short (the Association hav-
ing appointed to meet in September), to defeat the pro-
ject, in a way his enemies little expected, but which
was in strict accordance with Baptist usages.

As he had been occasionally pressed by Elder Bentley

WELLSBURG CHURCH. 69

to leave the Redstone Association and unite with the
Mahoning, and as a number of the members of the
Brush Run Church lived in Wellsburg and its vicinity,
he concluded to form there a separate congregation in
which he would have his membership, and which might
afterward unite with the Mahoning Association. He
announced, therefore, to the church at Brush Run that
for special reasons, which it was not at that time pru-
dent to disclose, he desired from them letters of dismis-
sion for himself and some thirty other members, in
order to constitute a church in Wellsburg. This re-
quest, in deference to Mr. Campbell’s judgment, was
granted, and the second church of the Reformation was
at once constituted in the town of Wellsburg, and con-
tinued to assemble regularly thenceforward in the house
which had been previously erected.* The church at
Brush Run meanwhile appointed Thomas Campbell
and two others as messengers to Redstone, while
Alexander resolved to attend the meeting as a spectator.

When the letter from Brush Run was, in the usual
order of business, called for in the Association and
read, a good deal of surprise was manifested that Alex-

* The following is a copy of the letter of dismission in the handwriting of
Thomas Campbell :

“Be it known to all whom it may concern, that we have dismissed the
following brethren in good standing with us, to constitute a church of Christ
at Wellsburg, namely :

“ Alexander Campbell, Margaret Campbell, John Brown, Ann Brown, Mary
Sayres, Mary Marshall, Mary Little, Richard McConnel, Stephen Priest,
Mr. Jones, John Chambers, Mary Chambers, Jacob Osborne, Susan Os-
borne, Mrs. Bakewell, Selina Bakewell, Mrs. Dicks, William Gilchrist,
Jane Gilchrist, Mr. Brockaw, Nancy Brockaw, Alexander Holliday,
Joseph Freeman, Margaret Parkinson, Jane Parkinson, Mrs. Talbot,
George Young, Daniel Babbit, Catharine Harvey, Mrs. Braley, Solomon
Salah, Delilah Salah.

“Done at our meeting, August 31st, A. D. 1823, and signed by order of the
church. THOMAS CAMPBELL.”

70 MEMOIRS OF ALEXANDER CAMPBELL.

ander Campbell was not named in it as one of the mes-
sengers. On this ground objection was made to a mo-
tion to invite him to a seat, and a debate ensued which
occupied much time. At length Mr. Campbell, who
had listened in silence, was requested to state why he
was not, as usual, a messenger from Brush Run.

Upon this he arose and expressed his regret that the
Association should have spent so much of its precious
time upon so trifling a matter, and observed that he
would at once relieve them from all further trouble by
stating that the reason why he had not been appointed
a messenger from Brush Run was simply this : that the
church of which he was then a member was not con-
nected with the Redstone Association.

« Never,” said he, in relating the incident, * did hunters,
on seeing the game unexpectedly escape from their toils at the
moment when its capture was sure, glare upon each other a
more mortifying disappointment than that indicated by my
pursuers at that instant, on hearing that I was out of their
bailiwick, and consequently out of their jurisdiction. A
solemn stillness ensued, and, for a time, all parties seemed to
have nothing to do.”

Mr. Campbell, having thus checkmated his opponents
in the Association and escaped the excommunication, by
which it was hoped the ears of the Baptists would be
closed against him, remained still free as before to ad-
vocate amongst them those principles of reformation
which, he thought, if adopted by them, would rapidly
regenerate the whole of religious society.

CEHIA BBE Redd dn.

Journey to Kentucky—Debate with Mr. McCalla—Workings of religious
bigotry—Design of baptism—Incidents—Results—Candor of Mr. Camp-
bell-- His reputation in Kentucky—Effects of his labors.

HE Ohio river, in the beginning of October, 1823,
being too low for steamboat navigation, Mr. Camp-
bell was compelled to set out on horseback in order to
meet his appointment with Mr. McCalla in Kentucky.
On this journey he was accompanied by the pastor of the
Baptist church in Pittsburg, Sidney Rigdon, who wished
to be present at the discussion. \< they journeyed
along for nearly three hundred miles through the inter-
vening State of Ohio, Mr. Campbell felt his health and
strength improve, and took great pleasure in seeing the
rich valley of the Scioto, and the new districts of coun-
try which he had never before visited. For the last one
hundred miles, however, from New Lancaster through
all the fertile level land to Wilmington, in Clinton county,
he found the country overspread with gloom, owing to
the prevalence of a fatal form of autumnal fever which
pervaded town and country, and of which many were
dying. Reaching Washington, Ky., on the 11th, he
thus writes home:

“My DEAR MARGARET: Through the mercy and kind-
ness of our heavenly Father we have arrived in safety and in
health at the ground of debate. . . . This is a healthy and
fine country, and everything is cheerful and animating. I

7

72 MEMOIRS OF ALEXANDER CAMPBELL

have no news relative to the debate. Great expectations on
all sides, and much zeal. Too much party spirit. I hope and
pray that the Lord will enable me to speak as I ought to
speak, and cause the truth to be glorified. I intend, if my
health will permit, to visit Lexington and Cincinnati after the
debate, and therefore you need not expect to see me for nearly
six weeks from my departure from home. I will write in a
few days again. Remember me to all the children—to Joseph
Freeman, James Anderson and all inquiring friends. May
grace, mercy and peace be multiplied unto you! Your loving
husband, A. CAMPBELL.”

After resting for a time, he was introduced, on the
evening of the 14th, to Mr. McCalla by Major Davis,
and endeavored to arrange the preliminaries of the dis-
cussion. He found Mr. McCalla unwilling to agree to
such rules as he thought requisite, or even to leave the
matter to the moderators. Finally it was thus arranged :

* 1, Each of the parties shall choose a moderator, and these
two a third person, who belongs to neither party, for the pur-
pose of merely keeping order. 2. Alexander Campbell shall
open the debate. 3. Each disputant shall have the privi-
lege of speaking thirty minutes without interruption, unless
he chooses to waive his right. 4. Whatever books are pro-
duced upon the occasion shall be open to the perusal of each
disputant. 5. The debate shall be adjourned from day to day
until the parties are satisfied.”

Mr. Campbell chose Bishop Jeremiah Vardeman as
moderator on his part.* Mr. McCalla chose the Rev.

* Jeremiah Vardeman was, beyond question, the most popular preacher in
Kentucky. Although without much education, he had, by his energy and
zeal, and his fine hortatory powers, aided by his noble personal appearance
and social qualities, acquired immense influence. He had heard many things
about Mr. Campbell, and was anxious to see and hear him for himself. He
used to relate afterward that as he was on his way to the debate, traveling in
a gig, he overtook, about eleven miles from Washington, a man on foot, and,
hailing him, inquired whither he was going. He said he was on his way to

EXORDIUM. 73

James K. Birch; and these two chose Major William
Roper, and appointed him president of the board of
moderators. The debate was to have been held in the
Baptist meeting-house in the town of Washington, but,
as the concourse was great and the weather now clear
and pleasant, it was concluded to have the discussion,
for the time, in an adjacent grove, where a Methodist
camp-meeting had recently been held, and where the
people were well accommodated.

At the appointed hour (12 o’clock), both parties ap-
peared upon the ground, Mr. Campbell having only a
few books with him, such as he could conveniently
carry in his portmanteau. In personal appearance
there was considerable difference between the two dis-
putants, Mr. McCalla being lower in stature and more
slender than Mr. Campbell, with dark hair, a self-pos-
sessed and solemn aspect and much of the clerical air.

Mr. Campbell’s exordium was as follows :

MEN, BRETHREN AND FATHERS:
“ Through the goodness and mercy of God, I appear before

Washington. ie: Why,” said Vardeman, “ you must have very urgent business
to walk so far in such roads as these ;” for, as it had been raining recently,
the roads were very muddy. The man replied that he had no call of business,
but that he was going to hear the debate that was to come off on the 15th.
Surprised at this, Vardeman took him at once to be a very zealous Baptist,
and, affecting to be on the other side, he said : “ Is not our man likely to whip
your man Campbell?” The man gave him a searching look, and asked:
“Can you tell me if this is the same Mr. Campbell who debated with Mr.
Walker at Mount Pleasant, Ohio?” Elder Vardeman said he believed he
was. The stranger then said: “I am not a member of any church. I am
going to the debate on the supposition that this is the Mr. Campbell who de-
bated at Mount Pleasant three years ago. I heard that debate, and all I have
to say is, that all creation cannot whip that Mr. Campbell.” Elder Vardeman,
who was noted for his power in defending the practice of immersion, was not
a little gratified with this unexpected and very decided testimony to Mr.
Campbell’s ability, and came on to the debate, full of cheerful expectation as
to the fortunes of his favorite tenet.
T

74 MEMOIRS OF ALEXANDER CAMPBELL.

you, at this time and in this place, for the purpose of con-
tending for a part of that faith, and an item of that religious
practice, once delivered to the saints. My prayer to God is,
that for the sake of his Son Jesus Christ I may speak as I
ought to speak ; that in the spirit of the truth I may contend
for the truth; that with humility and love, with zeal accord-
ing to knowledge and unfeigned devotion, I may open my
lips on every occasion when I address my fellow mortal and
immortal creatures on the subject of religion. Expecting
that they and I will soon appear before the judgment-seat of
Christ, may I speak in such a way that I may not be ashamed
nor afraid to meet them there. May I ever act under the in-
fluence of that ‘wisdom which cometh from above, which is
first pure, then peaceable, gentle, easy to be entreated, full of
mercy and of good fruits, without partiality and without
hypocrisy.” And may you, my friends, examine and ‘ prove
all things, and hold fast that which is good.’”

He then went-on to detail the circumstances which
led to the discussion, and, after adverting to the import-
ance of the subject, called upon his opponent to point
out any advantages resulting from the practice of infant
sprinkling.

Mr. McCalla, after some just remarks upon the value
of religion, went on to descant upon the propositions in
the challenge given by Mr. Campbell, speaking of him
as an ‘‘ adversary,” and endeavoring to excite religious
prejudice against him. Then, after saying that Mr.
Campbell had not as yet offered any argument in proof
of his propositions, he announced the method he him-
self intended to pursue in proving their contraries.

“ In the first place,” said he, “ I will produce a divine com-
mand for infant baptism—a command of God authorizing
infants to be baptized—the infants of believers.

“ In the second place, I will produce probable evidence of
apostolic practice of infant baptism.

WESTMINSTER CONFESSION. 15,

‘ In the third and last place, under this head, I w.ll pro-
duce fosztive evidence of apostolic practice of infant bap-
tism.”’

In Mr. Campbell’s next speech he expressed his re-
gret that Mr. McCalla should have attempted to preju-
dice the feelings of the audience by representing his
challenge as ‘‘ an accusation against the whole Pædo-
baptist world,” and as imputing to them ‘‘a crime
worthy of punishment by the civil law.”

“ Our design, my Pedobaptist friends,” said he, ‘* is not to
widen the breach, or to throw stumbling-blocks in the way,
by inflaming your passions; but to lead you to understand
this most important institution of the Lord of glory, that
whosoever of you feareth God may unite with me in keeping
his commandments as delivered unto us by his holy apostles.”

After some further remarks, he then submitted his
proposed method of procedure, laying down, first, cer-
tain principles to which he might appeal in any perti-
nent case. These principles he adopted from the
‘« Confession of Faith,” and said he took for granted
Mr. McCalla’s assent to them, since he had, as a Pres-
byterian minister, solemnly vowed to teach that Confes-
sion and declared it to be, according to his belief, ‘‘ the
system of doctrine taught in the Holy Scriptures.” He
then quoted the Presbyterian Confession :

«< All things in Scripture are not alike plain in themselves,
nor alike clear unto all; yet those things which are necessary
to be known, believed and observed for salvation, are so
clearly propounded and opened in some place of Scripture
or other, that not only the learned but the unlearned, in a
due use of the ordinary means, may attain unto a sufficient
understanding of them.’ You will then bear in mind, my
friends,” added he, “that my opponent considers you all
competent judges of Scripture testimony, in a due use of the

76 MEMOIRS OF ALEXANDER CAMPBELL.

ordinary means; and without any commentator or religious
teacher, his Confession of Faith declares that, though you were
unlearned, you may attain unto a knowledge of the things
necessary to be known, believed and oédserved for salvation ;
because all those things are so clearly propounded and opened
in some place of Scripture or other. In the same Confession,
and in the same chapter, section 9, you will find the following
most excellent sentiment: ‘ The infallible rule of interpreta-
tion of Scripture is the Scripture itself; and, therefore, when
there is a question about the true and full sense of any Scrip-
ture which is not manifold, but ONE, it may be searched and
known by other places that speak more clearly.’ This article
embraces one of the best rules of interpretation we have seen.
The sense of every passage of Scripture is ONE, not two or
three or manifold. How many thousands of volumes of
sermons and interpretations of Scripture would it send to the
flames or to the moths if it were duly recognized and acted
upon? There is but ONE meaning in every passage of Scrip-
ture, and that one meaning must be always found from its
context. This golden rule of interpretation recognized and
acted upon, and controversy about the meaning of Scripture
becomes fair and easily managed. To these articles we shall
appeal in all matters of disputation about the meaning of
Scriptures addnced in this controversy. I feel myself happy
to think that my opponent must admit them or abjure his
allegiance to the Presbyterian Church.”

By means of these two principles, that Scripture is
comprehensible even by the unlearned, and that its
sense is not manifold, but ONE, he subsequently exposed
various attempts of Mr. McCalla to impose fanciful and
unauthorized meanings upon various passages of Scrip-
ture. Taking, furthermore, as a text the declaration
of the Confession (chap. xxviii.) that ‘‘ Baptism is a
sacrament of the New Testament, ordained by Jesus
Christ,” and defining “ sacrament” as meaning a ‘‘ holy
ordinance,” he announced his method thus:

MISREPRESENTATIONS. 77

“ We will go, then, to the New Testament and not to the
Old, to ascertain the nature, design and subjects of this ordi-
nance.

“II. We shall appeal to the words of Jesus Christ for the
institution of baptism, as our text says it is an ordinance of
Jesus Christ; we shall have nothing to do with Moses in this
matter, however useful he may be in others. No doubt our
opponent will feel his creed honored and will acquiesce in
our method as correct.”

He then produced from the New Testament the Zaw
of baptism, which requires faith as a prerequisite, and
adduced a number of cases showing that in the practice
of the primitive Church believers only were baptized, as
the law required. He then gave place to his opponent
to produce the records of infant baptism from the New
Testament.

Instead of attempting this impossible task, however,
Mr. McCalla began to read from Robinson various ex-
tracts about the baptism of cats and colts, showing how
infant baptism had been derided in different ages by
those whom he called its ‘‘ adversaries.” In the midst
of this tirade he was called to order by Bishop Varde-
man for his frequent application of the terms ‘‘ accuser”
and ‘‘ adversary” to Mr. Campbell, and for representing
the Baptists as ‘‘ accusers” and ‘‘ adversaries.”

«Mr. McCalla must know,” said he, ‘that these are the
names given in Scripture to Satan, who is called the ‘ adver-
sary and ‘the accuser of the brethren.’ He thought that Mr.
McCalla should treat his opponent as a gentleman and as a
Christian, although he differed from him on the questions
under discussion. He hoped, therefore, that he would sub-
stitute the term opponent, or any term less acrimonious and
more consistent with candor and justice, in place of those

oftensive terms.”
7 *

78 MEMOIRS OF ALEXANDER CAMPBELL.

The matter being referred to Major Roper, and he
having expressed the hope that Mr. McCalla would dis-
pense with the use of such terms as applied by him to
the Baptists, Mr. McCalla consented to desist from
using them. Hethen went on to make a distinction
between Divine commands as express and not express,
striving to show that many things were divinely com-
manded which were not express, but were to be learned
and taught from the import of sundry declarations in
which there was much scope given to the rational facul-
ties of man, and which were to be ascertained by a
minute attention to many circumstances.

‘¢ For instance,” said he, “there is no express declaration

of the unity of God to be found in the Old Testament—no ex-
press proof in so many words; yet we know this proof to be
a part of Divine revelation as certainly as though it were ex-
pressly declared in so many words. Nor is there any express
command against dueling in all the word of God; yet we
are as certain that God has prohibited this mischievous prac-
tice as though it were expressly prohibited. Nor is there
any express command against gaming in the Bible, and what
Christian is there who does not know that it is divinely pro-
hibited? There is no express law authorizing Christians to
eat pork, and does not every Christian eat pork with a good
conscience, with as much liberty as though God had expressly
said, Ye may eat pork! Nor is there any express command
for independent church government for which many so earn-
estly contend as divinely appointed. There is no express
law for the observance of the first day of the week as the
Christian Sabbath, for female communion, and many other
points zealously contended for by the Baptists and Pedobaptists.
In the same manner we affirm that although there is no ex-
press command for infant baptism, though it is not mentioned
in the Old Testament, yet we can find a Divine command for
it there. When we propose to produce a Divine command

ARGUMENT FROM FUDAISM. 79

for infant baptism, you are not, my friends, to expect that we
shall produce in so many words a command for parents to
have their children baptized.”

He then laid down several propositions, asserting that
Abraham and his seed were constituted a true and
visible Church of God— That the Christian Church is
a branch of the Abrahamic— That Jewish circumcision
before Christ and Christian baptism after Christ are one
and the same seal, though in different forms, etc. Thus,
as Mr. Campbell then showed, the Divine command for
infant baptism which Mr. McCalla had in the begin-
ning positively and ostentatiously promised to produce,
after first becoming attenuated into one ‘‘ not express,”
had finally resolved itself into the old shadowy inference
drawn from circumcision. He did not fail to remark
also on Mr. McCalla’s singular assertion that there was
no express affirmation of the unity of God in the Bible.
« He would place,” exclaimed he, ‘‘the unity of God
and infant baptism upon the same obscure footing!
No express revelation of either! Did he ever read,
‘ Hear, O Israel, the Lord our God is one Lord.’ But
in fact there can be nothing more absurd than to place
the ‘ eating of pork’ and the ‘ baptizing of infants’ upon
one and the same footing, or the prohibition of gaming
and dueling upon the same basis with the sprinkling
of infants.”

Upon the propositions which he had laid down, Mr.
McCalla had prepared beforehand a large quantity of
manuscript, from which he now continued reading day
after day, paying little or no attention to the arguments
and refutations which Mr. Campbell from time to time
presented. There being little needing reply in Mr.
McCalla’s labored disquisitions upon the Jewish and
Christian churches, etc., Mr. Campbell then occupied

80 MEMOIRS OF ALEXANDER CAMPBELL.

a portion of the time allotted to him in presenting his
views of the Christian Church; the calling of the Gen-
tiles, the nature of Messiah’s reign, and other grand
topics which placed in bold relief the essential differ-
ences between the Jewish and Christian institutions,
triumphantly overturning the chief foundations of Pado-
baptism, and delighting the audience by new and com-
prehensive exhibitions of the Divine dispensations and
their gradual increase in spiritual light, from the star-
light patriarchal age to the moonlight age of Moses,
and then to that of the twilight and the brilliant day-star
of John the Baptist, ushering in the glory of the Sun of
Righteousness, the promised Messiah.

It would be unnecessary to detail minutely the pro-
gress of this discussion, which continued during seven
days. Suffice it to say that Mr. McCalla continued
reading from his manuscript most of the time, and that
Mr. Campbell, having in vain sought to induce him to
reply to his arguments, went on finally, in advance, to
establish his own propositions, making short replies
occasionally to Mr. McCalla. It would not, however,
be proper to omit Mr. Campbell’s exposition of the de-
sign of baptism, from which he deduced an argument
against infant baptism, as he had done in the debate
with Walker, but which he now renewed with a definite-
ness and fullness which marked the progress of his own
convictions upon this important subject. Thus, on the
second day of the discussion, he said,

“ Our third argument is deduced from the design or import
of baptism. On this topic of argument we shall be as full as
possible, because of its great importance, and because per-
haps neither Baptists nor Pedobaptists sufficiently appreciate
it. I will first merely refer to the oracles of God, which show
that baptism is an ordinance of the greatest importance and

DESIGN OF BAPTISM. 8r

of momentous significance. Never was there an ordinance
of so great import or design. It is to be but once adminis-
tered. We are to pray often, praise often, show forth the
Lord's death often, commemorate his resurrection every week,
but we are to be baptized but ozce. Its great significance can
be seen from the following testimonies: The Lord saith, ‘ He
that believeth and is baptized shall be saved.’ He does not
say, He that believeth and keeps my commands shall be saved,
but he saith, ‘He that believeth and is baptized shall be
saved.’ He placeth baptism on the right hand of faith.
Again, he tells Nicodemus that ‘ unless a man be born of water
and of the Spirit he cannot enter into the kingdom of God.’
Peter, on the day of Pentecost, places baptism in the same
exalted place. ‘ Repent,’ says he, ‘ and be baptized, every one
of you, For the remission of sins.’ Ananias saith to Paul,
‘ Arise and be baptized. and wash away thy sins, calling upon
the name of the Lord.’ Paul saith to the Corinthians, ‘ Ye
were once fornicators, idolaters, adulterers, effeminate, thieves,
covetous, drunkards, rioters, extortioners, but ye are WASHED
in the name of the Lord Jesus,’ doubtless referring to their
baptism. He tells Titus, ‘God our Father saved us by the
washing of regeneration and renewing of the Holy Spirit.’
See again its dignified importance. Peter finishes the grand
climax in praise of baptism: ‘ Baptism doth now also save us
by the resurrection of Jesus Christ from the dead.’

Again he remarks: “ I know it will be said that I have
affirmed that baptism saves us. Well, Peter and Paul have
said so before me. If it was not criminal in them to say so,
it cannot be criminal in me. When Ananias said unto Paul,
‘ Arise and be baptized, and wash away thy sins, calling upon
the name of the Lord,’ I suppose Paul believed him and arose
and was baptized, and washed away his sins. When he was
baptized, he must have believed that his sins were zow washed

”

away in some sense that they were not before. For, if his
sins had been already, in every sense, washed away, Ananias’
address would have led him into a mistaken view of himself,
both before and after baptism. Now, we confess that the

voL. 1.—F

82 MEMOIRS OF ALEXANDER CAMPBELL

blood of Jesus Christ alone cleanses us who believe from all
sins. Even this, however, is a metaphorical expression. The
efficacy of his blood springs from his own dignity and from
the appointment of his Father. The blood of Christ, then,
really cleanses us who believe from all sin. Behold the good-
ness of God in giving us a formal token of it, by ordaining a
baptism expressly * for the remission of sins.’ The water of
baptism, then, formally washes away our sins. The blood
of Christ really washes away our sins. Paul’s sins were
really pardoned when he believed, yet he had no solemn
pledge of the fact, no formal acquittal, no formal purgation
of his sins until he washed them away in the water of baptism.

“ To every believer, therefore, baptism is a formal and per-
sonal remission, or purgation of sins. The believer never
has his sins formally washed away or remitted until he is
baptized. The water has no efficacy but what God’s appoint-
ment gives it, and he has made it sufficient for this purpose.
The value and importance of baptism appear from this view
of it. It also accounts for baptism being called the ‘ washing
of regeneration. It shows us a good and valid reason for
the despatch with which this ordinance was administered in
the primitive Church. The believers did not lose a moment in
obtaining the remission of their sins. Paul tarried three days
after he believed, which is the longest delay recorded in the
New Testament. The reason of this delay was the wonder-
ful accompaniments of his conversion and preparation for the
apostolic office. He was blind three days; scales fell from
his eyes; he arose then forthwith and was baptized. The
three thousand who first believed, on the selfsame day were
baptized for the remission of their sins. Yea, even the jailer
and his house would not wait till daylight, but the ‘ same hour
of the night in which he believed he and all his were bap-
tized.’ I say this view of baptism accounts for all those other-
wise unaccountable circumstances. It was this view of bap-
tism mzsapplied that originated infant baptism. The first
errorists on this subject argued that if baptism was so neces-
sary for the remission of sins, it should be administered to in-

DESIGN OF BAPTISM. 83

fants, whom they represented as in great need of it on account
of their ‘original sin? Affectionate parents, believing their
children to be guilty of ‘ original sin,’ were easily persuaded
to have them baptized for the remission of ‘ original sin,’ not
for washing away sins actually committed. Faith in Christ
is necessary to forgiveness of sins, therefore baptism without
faith is an unmeaning ceremony. Even the Confession of
Faith, or at least the Larger Catechism, says that baptism is
a sign of the remission of sins. How then can it be adminis-
tered to those without faith? Is it with them ‘a szgw and seag
of engrafting into Christ, of remission of sins by his blood
and regeneration by his Spirit,’ as the answer to this question
declares?

“ One argument from this topic is, that baptism being or-
dained to be to a believer a formal and personal remission of
all his sins, cannot be administered unto an infant without the
greatest perversion and abuse of the nature and import of this
ordinance. Indeed, why should an infant that never sinned—
that, as Calvinists say is guilty only of ‘ or¢gznal sin, which
is an unit—be baptized for the remission of sins?” ... .

Thus the design of baptism and its true place in the
economy of the gospel had gradually become clearer,
and its importance proportionally enhanced, in his esti-
timation, since the debate with Walker. Often, during
the intervening period, had this particular point been
the subject of conversation between him and his father,
as well as with Walter Scott, and of careful Scripture
examinations, and these utterances in the McCalla de-
bate presented the views they had beforehand agreed
upon as the true and obvious teachings of the New
Testament. Thomas Campbell had, indeed, in the
second or September number of the * Christian Bap-
tist,” in an article intended for the first number, but
delayed for want of room, briefly stated them in treat-
ing of “the primary intention of the gospel,” which he

84 MEMOIRS OF ALEXANDER CAMPBELL.

shows to have been a complete reconciliation of the
sinner through the atonement of Christ, and that the
effect of this was the belief of a full and free pardon
of all his sins received in baptism. Thus, in 1823, the
design of baptism was fully understood and publicly
asserted. It was, however, reserved for Walter Scott,
a few years later, to make a direct and practical appli-
cation of the doctrine, and to secure for it the conspicu-
ous place it has since occupied among the chief points
urged in the Reformation.

Upon the third day, the weather having become
colder, the debate was thereafter held in the Baptist
meeting-house in the village. Upon the last day a
somewhat amusing passage occurred. Mr. McCalla
had dwelt at length upon the alleged dangers and in-
delicacies of immersion, insisting that it was pernicious
not only to the subject, but to the administrator. <‘* The
administrators,” he said, ‘‘ were exposed to sickness,
and it must unavoidably be injurious to them to be
plunging into cold water at all seasons, and continuing in
it so long as they often did; and miraculous escapes
were not to be expected.” To this Mr. Campbell
replied :

“ Benjamin Franklin, when minister in Paris, dined with
a number of French and American gentlemen. A learned
French abbé, at dinner, entertained the company with a
learned disquisition on the deteriorating influence of the
American climate on the bodies of all animals, alleging that
the human body diminished in size and energy, and that even
the mind itself shared in the general deterioration. Dr.
Franklin made no reply; but after dinner, having told the
company with what pleasure he had heard the learned dis-
quisitions of the philosopher, he moved that the company be
divided, observing that the fairest way of testing the correct-
ness of the abbé’s theory was to place all the Americans on

CHALLENGE RENEWED. 85

one side of the room and the French on the other. The
motion was carried, and behold a company of little, swarthy,
insignificant Frenchmen on one side, and a row of little
giants on the other! ‘Ay, says the Doctor, ‘see, here is a
striking proof of the correctness of your theory!’ Now let
us take the philosopher’s way of testing the correctness of the
theory of my opponent. There sits on the bench a Baptist
and a Pædobaptist teacher, both well advanced in years; the
former has, we are told, immersed more persons than any
other person of the same age in the United States; the other,
from his venerable age, may be supposed to have sprinkled a
great many infants. Now, see the pernicious tendency of
immersion on the Baptist, and the happy influence of sprink-
ling on the Pædobaptist !”

As Mr. Birch, the Presbyterian moderator, was a
small and somewhat sickly-looking person, and Bishop
Vardeman was of magnificent proportions, being up-
ward of six feet in stature, weighing three hundred
pounds and of a remarkably florid aspect, possessing
uncommon and undiminished energy and vigor, though
fifty years of age, the striking contrast thus presented,
and the ironical illustration it furnished, greatly amused
the audience at the expense of Mr. McCalla and his
argument.

This debate during its continuance took a very wide
range, and as Mr. McCalla’s discomfiture was manifest
notwithstanding his adroitness, the effect of the discus-
sion upon the community was very decided, and many
were convinced by it that infant baptism was merely a
human tradition. Mr. Campbell, accordingly, near the
close, thought it proper to give the Pædobaptists an-
other opportunity to redeem the credit of their cause.
He accordingly renewed his challenge, and as his esti-
mate of the clergy had by no means been improved by
his experience with Mr. McCalla, he engaged also to

8

86 MEMOIRS OF ALEXANDER CAMPBELL.

prove that the clergy were unauthorized as a distinct
order in the Church.

On the seventh day, Mr. McCalla stipulated for the
last speech, which Mr. Campbell conceded, on condition
that Mr. McCalla would make no misstatements of facts ;
but he nevertheless attempted to excite the prejudices
of the people against Mr. Campbell by charging him
with being an enemy to all morality, to the observance
of the Sabbath, and to the good cause of sending the
gospel to the heathen.

He then concluded by giving his challenge—viz.,
‘“ that he would never discuss this question again until
an opponent would come from the regions discovered
by Captain Simmes, and until a moderator would come
from Holland weighing five hundred pounds.” After
haranguing the people a few minutes on these topics he sat
down. Mr. Campbell then made these closing remarks:

“Mr. McCalla, in stipulating, before he began to speak,
that I should not reply, appeared to have been actuated by
good policy, but bad motives. His last effort was to blast
my reputation, as the only expedient left to heal the wound
inflicted on his pride and on his cause, and thus to weaken
the convictions of truth on the minds of the audience. I said
that I was no enemy to morals, but that I had remonstrated
against those little, persecuting, fining, confining, anti-repub-
lican confederations called moral associations; that I ad-
vocated the best means, as I conceived, of sending the gospel
to the heathen, and was conscientiously opposed to the present
popular, moneyed, speculating schemes of hiring missionaries ;
that I religiously regarded the first day of the week to the
Lord, not as the Jewish Sabbath, but according to the spirit
and scope of the religion of our Lord. But, said I, if any
present wish to become better acquainted with my views or
all these topics, as I make no secret of them, they can be
made fully acquainted with them by perusing a monthly pub-

ECLAIRCISSEMENT. 87

lication, entitled the ‘Christian Baptist,’ which I have
lately commenced publishing. I hoped the congregation
would know how to appreciate the last accusations of Mr.
McCalla, who had now descended to that vile slander which
was the dernier resort of those who neither possessed nor
could wield the sword of truth.”

As Mr. McCalla, for a considerable time prior to the
discussion, had greatly annoyed the Baptists by assail-
ing occasionally their distinctive tenets, his defeat gave
them great satisfaction and raised Mr. Campbell very
highly in their estimation. It was not Mr. Campbell’s
aim, however, to advocate the peculiarities of the Bap-
tists, or to seek popularity among them by fostering
their favorite but defective views of the gospel and its
institutions. True to his own special mission, he made
no concealment of the principles of the Reformation, or
of the great truths which these had already developed ;
and accepted the discussion in the beginning rather in
order to introduce these than merely to defend the bap-
tism of believers. As a large number of Baptists were
present at the discussion, and many of their most in-
fluential preachers, he felt that a favorable opportunity
was afforded of leading them forward to more enlarged
and correct views of Christianity, and of promoting the
great object of his life, the union of Christians upon the
Bible alone. Believing himself, also, comparatively
unknown in Kentucky, and having purposely withheld
the ‘ Christian Baptist” from this State, he hoped to ob-
tain a more impartial hearing for the views he wished
to present. Hence during the debate it was a point of
great interest with him to develop the deszgn of baptism,
which was quite a novelty to the Baptists. He sought,
also, to lead them to a more rational mode of reading,
interpreting and using the Bible than that to which

88 MEMOIRS OF ALEXANDER CAMPBELL.

they had been accustomed under the textuary system,
and to more extended and correct views of the nature
and polity of the kingdom of Christ. During the pro-
gress of the discussion, finding the denominational
spirit growing stronger and stronger, and being almost
overwhelmed by a profuse outpouring of Baptist com-
pliments, he had thought it best on the evening of the
fifth day to state candidly and fairly to the principal Bap-
tist preachers the exact position which he occupied.
Being all assembled in a room at Major Davis’, where
he stayed, he introduced himself fully to their acquaint-
ance in the following manner, as related by himself:

“< Brethren, I fear that if you knew me better you would
esteem and love me less. For let me tell you that I have
almost as much against you Baptists as I have against the
Presbyterians. They err in one thing and you in another;
and probably you are each nearly equidistant from original
apostolic Christianity.’ I paused; and such a silence as
ensued, accompanied by a piercing look from all sides of the
room, I seldom before witnessed. Elder Vardeman at length
broke silence by saying: ‘ Well, sir, we want to know our
errors or your heterodoxy. Do let us hear it. Keep nothing
back.’ I replied, ‘I know not where to begin; nor am I in
health and vigor, after the toils of the day, to undertake so
heavy a task. But,’ said I, ‘I am commencing a publication
called the Christian Baptist, to be devoted to all such mat-
ters, a few copies of which are in my portmanteau, and, with
your permission, I will read you a few specimens of my
heterodoxy.’ They all said, ‘Let us hear—let us hear the
worst error you have against us.’ I went up stairs and un-
wrapped the first three numbers of the ‘ Christian Baptist’
that ever saw the light in Kentucky. I had just zen copies
of the first three numbers. I carried them into the parlor,
and sitting down, I read, as a sample, the first essay on the
clergy—so much of it as respected the ‘ call to the ministry
as then taught in the ‘kingdom of the clergy,’ and especially

EFFECTS OF THE DEBRATE. 8g

among the Baptists. This was the first essay ever read from
that work in Kentucky. After a sigh and a long silence,
Elder Vardeman said, ‘Is that your worst error, your chief
heterodoxy? I don’t care so much about that, as you admit
that we may have a providential call, without a voice from
heaven or a special visit from some angel or spirit. If you
have anything worse, for my part I wish to hear it.’ The
cry was, ‘ Let us hear something more.’ On turning to and
fro, I next read an article on ‘Modern Missionaries.’ This,
with the ‘ Capital Mistake of Modern Missionaries,’ finished
my readings for the evening.

“ On closing this essay, Elder Vardeman said: ‘I am not so
great a missionary man as to fall out with you on that subject.
I must hear more before I condemn or approve.’ I then dis-
tributed my ten copies amongst the ten most distinguished and
advanced elders in the room, requesting them to read these
numbers during the recess of the debate, and to communicate
freely to me their objections. We separated. So the matter
ended at that time.”

At the close of the debate the Baptist preachers were
so much pleased with the results, and so tolerant of
what they found in the ‘‘ Christian Baptist,” that they re-
quested Mr. Campbell to furnish them with the printed
proposals for its publication, in order to extend its cir-
culation, and urged him to make an immediate tour
through the State. This his engagements forbade, and
he could only comply with their wishes so far as to visit
and preach at Mayslick, Bryant’s Station, in the vicinity
of Elder Vardeman’s residence, and at Lexington, pro-
mising to make a tour, if possible, during the ensuing
autumn through a considerable portion of the State.

As Mr. McCalla’s character for ability was well esta-
blished and equally well sustained by his Presbyterian
brethren, the result of the discussion was less damaging
to his reputation than to the cause he advocated, which,

3°

go MEMOIRS OF ALEXANDER CAMPBELL.

throughout the entire West, never recovered from the
blow which it then received. Mr. McCalla, neverthe-
less, labored for some time afterward to change public
opinion by preaching upon the subject in various parts
of Kentucky, endeavoring, at the same time, to prejudice
the minds of the people in advance against the report
of the debate, which it was understood Mr. Campbell
intended to publish. From his closing remarks in the
discussion and his mock challenge, intended as a sar-
casm upon Elder Vardeman’s portly figure, he was
evidently conscious of his own failure, and naturally
sought to obviate the results as far as practicable.
However unsuccessful in this, his persevering zeal in
behalf of the Pzdobaptist cause was fully appreciated
by his friends, in evidence of which he received the de-
gree of Doctor of Divinity, and, after a time, removed
to Philadelphia.

Unlike his opponent, who seemed to be entirely satis-
fied with his controversial experience, Mr. Campbell
was by this debate rendered still more favorable to
public discussion. ‘* This,” said he afterward, ‘‘ is, we
are convinced, one of the best means of propagating
the truth and of exposing error in doctrine or practice.
We now reap the benefit of the public debates of former
times, and we have witnessed the beneficial results of
those in our own time. And we are fully persuaded
that a week’s debating is worth a year’s preaching, such
as we generally have, for the purpose of disseminating
truth and putting error out of countenance. There is
nothing like meeting face to face, in the presence of
many witnesses, and ‘ talking the matter over ;’ and the
man that cannot govern his own spirit in the midst of
opposition and contradiction is a poor Christian indeed.”

As to the effect of the debate upon Mr. Campbell’s

VISIT TO LEXINGTON. 91

reputation and influence, these were very largely ex-
tended by it. So many preachers from a distance had
been present during the discussion, and so many lawyers
and other persons of intelligence capable of appreciating
Mr. Campbell’s extraordinary dialectic power, that his
talents became at once generally recognized throughout
the State. This result was also largely promoted by his
short visit to the interior immediately after the discussion.
At David’s Fork Church, in Fayette county, one of the
four to which Elder Vardeman ministered, Mr. Camp-
bell was astonished at the vast concourse assembled to
hear him, and, as the presence of a large audience
always roused him to his best efforts and seemed to
waken up his latent powers, the people were still more
surprised at the extraordinary abilities manifested by
the speaker.

Among other points, Mr. Campbell was to visit Lex-
ington, which, in a literary point of view, was, at this
period, regarded as the ‘“‘ Athens of the West.” Tran-
sylvania University was now in a most flourishing con-
dition under the presidency of Dr. Horace Holley, a
fine classical scholar, and greatly admired as an orator
in a community passionately fond of oratory, and which
possessed such men as Clay, Crittenden, Barry, Rowan,
S. P. Sharp and Ben. Hardin. As Dr. Holley was a
man of popular manners and liberal principles, the
University had risen rapidly in public esteem, and was
filled with students from the South and West in all its
departments—its school of medicine, which then num-
bered among its professors Charles Caldwell and B. W.
Dudley, being regarded as second only to the Philadel-
phia medical institutions. Lexington could also, at this
time, boast of one of the ablest literary periodicals of
the West, edited by William Gibbs Hunt.

92 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell was to preach in the capacious meeting
house used by the Baptist church in charge of Dr
James Fishback. The doctor was a man of superior
talents, elegant manners and remarkably fine personal
appearance, being far above the ordinary height, well-
proportioned and with dark hair and regular and
expressive features. He had fine didactic powers—
was a close reasoner, and independent and somewhat
original in his way of thinking. He had been once a
successful practitioner of law, but abandoned this for
the study of medicine, which, however, he soon left for
the Presbyterian ministry. Becoming afterward con-
vinced that immersion was the proper action denoted by
‘‘ baptism,” he did not hesitate to unite with the small
and contemned Baptist church at Lexington, which, by
means of his zeal, energy and ability, soon became one
of the largest, most active and prosperous churches in
the West. He had published. some time before, a work
on the human mind, which displayed unusual power of
thought, and was considered a valuable contribution to
mental science. He thus occupied a very high position,
not only among the Baptists, but in the intelligent and
cultivated society of Lexington, before which Mr.
Campbell was now to appear, a comparatively unknown
stranger, from an obscure creek called Buffalo among
the silent hills of Western Virginia.

At the hour of meeting, the house was crowded to its
utmost capacity. When Mr. Campbell rose, he appeared
pale and exhausted, owing to the dyspepsia from which
he had not yet fully recovered, and was unable to stand
entirely erect during the delivery of his discourse. This
was based on the first chapter of Hebrews, and led the
speaker to dwell upon the divine glory of the Son of
God—a theme upon which he was always surpassingly

IMPRESSIONS AT LEXINGTON. 93

eloquent. It lasted two hours, during which the audi-
ence sat in rapt attention. Dr. Theodore S. Bell, now
a distinguished physician of Louisville, but then a youth,
was present, and thus speaks of it:

“ I never had heard anything that approached the power
of that discourse, nor have I ever heard it equaled since.
Under the training of my mother, one of the most thorough
scholars in the Bible that I ever knew, and of Dr. Fishback,
although I then made no pretensions to Christianity, I was
almost as familiar with the Bible as with my alphabet. But
that speech on Hebrews lifted me into a world of thought of
which I had previously known nothing. It has been forty-
five years since I heard that pulpit discourse, but it is as vivid
in my memory, I think, as when I first heard it.”

The impression made upon the entire audience was
very marked. They recognized at once in Alexander
Campbell the mightiest intellect that had ever visited
their city. The freshness of his thoughts, the extent
and accuracy of his biblical knowledge, and his grand
generalizations of the wonderful facts of redemption
opened up trains of reflection wholly new, and pre-
sented the subject of Christianity in a form so simple
and yet so comprehensive as to fill every one with
admiration. Nor were they less struck with the perfect
ease with which he developed and illustrated the most
profound and enlarged conceptions, seemingly by an
inexhaustible interior power, unaided by the slightest
gesture or any of the arts of elocution. Nor did his
unassuming, humble and unobtrusive deportment in the
social circles of the most eminent citizens whom he
met, especially in the elegant mansion where Dr. Fish-
back and his amiable Christian lady dispensed a munifi-
cent hospitality, make a less favorable impression ; so
that from this time forward Mr. Campbell was esteemed

94 MEMOIRS OF ALEXANDER CAMPBELL.

by the people of Kentucky as great among the greatest
of her public men, and without a rival in the depart-
ment to which he had devoted his powers. The con-
sideration which he thus received from the intelligent
citizens of Kentucky, their genial hospitality and frank
and simple manners, so accordant with his own, made
a deep impression upon him, and he was wont always
to speak in the most feeling terms of the kindness and
love shown him by the people of Kentucky, whom he
often visited in after years, and among whom the
reformatory principles soon became very widely dif-
fused.

Prior to the discussion with McCalla, Mr. Campbell,
however, was by no means so little known in Kentucky
as he imagined. His published debate with Walker
had been read by some of the Baptist preachers there,
as Wm. Vaughan, Vardeman and others, with great
satisfaction, and they had been wont ever afterward to
speak of Mr. Campbell in the highest terms. It was
these encomiums which as early as the years 1820 and
1821, had made a most favorable impression in refer-
ence to Mr. Campbell upon the mind of a young min-
ister, recently from England, P. S. Fall, who had
already acquired distinction among the Baptists of
Kentucky, and was destined to exert no inconsiderable
influence upon the fortunes of the Reformation. His
refined manners and unblemished character gave him
a high standing in society, while his cogent reasoning,
clear enunciation and remarkably correct use of words
rendered him popular as a preacher. During 1822,
while preaching for a church which he had gathered at
Louisville, he met with Mr. Campbell’s Sermon or
Law, and was led by it to clearer views of the distinc-
tion between the law and the gospel. This distinction

STUDY OF THE SCRIPTURES. 95

he clearly traced in a discourse delivered to a large
audience at Frankfort in the winter of 1823, and which
proved quite unpalatable to some Baptist preachers
present, with whose theology it conflicted. Continuing
his efforts, however, Mr. Fall became the first resident
Baptist minister in Kentucky to take his stand openly
in favor of the principles of the Reformation.

Upon his return home from the McCalla debate, Mr.
Campbell made immediate preparation for its publica-
tion from his own notes and those taken at the time by
Sidney Rigdon, and, notwithstanding Mr. McCalla’s
effort to discredit it before its appearance, its general
accuracy was fully attested by those who had heard the
discussion. With some animadversions on the publica-
tions of Messrs. Ralston, Walker and others, it formed
a volume of over four hundred pages, containing a
large amount of interesting matter in regard to the sub-
ject in controversy. Mr. Campbell observed in his
Preface: ‘‘If the whole of this work were a forgery,
it combats every argument advanced by the Pzdobap-
tists, and if the arguments impugned in this volume are
refuted, the reader may rest assured there are no others
to exhibit.” This discussion, indeed, thus reported and
circulated, proved to be the severest blow that Pzedo-
baptism had ever received in any part of the world.

At the same time, Mr. Campbell continued to urge
his plea for Reformation through the pages of the
“« Christian Baptist” and in his public addresses with
undiminished vigor. Many persons, released from
clerical rule, were incited to religious inquiry and were
induced to commence the study of the Scriptures for
themselves. To these, Mr. Campbell endeavored to
render all possible aid, by directing attention to the
differences between ancient and modern Christianity,

96 MEMOIRS OF ALEXANDER CAMPBELL.

and by furnishing useful hints as to the proper method
of studying the word of God.

“ Such readers of this paper,” said he, “as believe that
Jesus is the Messiah, the Son of God, and consequently
wish to understand his word, to do and to enjoy his will, we
address, in a subserviency to our grand design, in the follow-
ing words :

“ That you may relish and understand the New Testament
is our earnest desire. We will, therefore, suggest to you a
plan of reading the blessed volume, which reason, common
sense, and the experience of all who have tried it, recom-
mend and enforce. We will only premise one sentence, viz. :
that as God kindly revealed himself, his will, and our salva-
tion in human language, the words of human language which
he used for this purpose must have been used by his Spirit,
in the commonly received serise among mankind generally ;
else it could not have been a revelation, for a revelation in
words not understood in the common sense is no revelation
at all. You will then take, say, a New Testament and sit
down with a pencil or a pen in your hand. Begin with
Matthew’s gospel; read the whole of it at one reading or
two; mark on the margin every sentence you think you do
not understand. Turn back again, read it a second time in
less portions at once than in the first reading; cancel such
marks as you have made which noted passages which on the
first reading appeared to you dark or difficult to understand,
but on the second reading opened to your view. Then read
Mark, Luke and John in the same manner, as they all treat
on the same subject. After having read each evangelist in
this way, read them all in succession a third time. At this
time you will be able, no doubt, to cancel many of your
marks. Then read the Acts of the Apostles, which is the
key to all the Epistles; then the Epistles in a similar man-
ner. Always, before reading an epistle, read everything said
about the people addressed in the epistle which you find in
the Acts of the Apostles. This is the course which we
would take to understand any book. You will no doubt see,

STUDY OF THE SCRIPTURES. 97

from what you read, the necessity of accompanying all your
readings with supplications to the Father of Lights for that
instruction which he has graciously promised to all that ask
him, praying that ‘the God of our Lord Jesus Christ, the
Father of glory, may give unto you the Spirit of wisdom and
revelation in the knowledge of Him; the eyes of your under-
standing being enlightened, that ye may know what is the
hope of his calling, and what the riches of the glory of his
inheritance in the saints, and what is the exceeding greatness
of his power to us-ward who believe, according to the work-
ing of his mighty power, which he wrought in Christ when
he raised him from the dead and set him at his own right
hand in the heavenly places.’ Eph. i. 17-20. ‘That Christ
may dwell in your hearts by faith, that ye, being rooted and
grounded in love, may be able to comprehend with all saints
what is the breadth, and length, and depth, and height, and
to know the love of Christ which passeth knowledge, that ye
might be filled with all the fulness of God.’ Eph. iii. 17, 19.
« In pursuing this plan, we have no doubt, in getting even
three times through the New Testament, that you will learn
much more of the Christian religion than a learned divine
could teach you in seven years. It will add, however, con-
siderably to your advantage should you find two, three, ten
or a dozen similarly disposed, who will meet and read and
converse and pray with you, and you with them, once a week,
or should you be a member of a church, walking in all the
commandments and ordinances of the Lord. Do, we entreat
you, make the experiment, and if it prove not so useful as we
have hinted, remind us of it; tell us your disappointment,
and then we will be deservedly worthy of blame. Beware
of having any commentator or system before your eyes or
your mind. Open the New Testament as if mortal man had
never seen it before. Your acquaintance with the Old Testa-
ment will incalculably facilitate your proficiency in the New.
The time requisite will be redeemed time. It will not inter-
fere with your ordinary duties. Oh remember that this know-
ledge is better than all acquisitions! that happy is the man
voL. 11.—G 9

y8 MEMOIRS OF ALEXANDER CAMPBELL.

that ‘ findeth wisdom and the man that getteth understanding ;
for the merchandise of it is better than the merchandise of
silver, and the gain thereof than fine gold. She is more pre-
cious than rubies, and all the things thou canst desire are not
to be compared unto her. Length of days is in her right
hand, and in her left, riches and honor. Her ways are ways
of pleasantness and all her paths are peace. She is a tree of
life to them that lay hold upon her, and happy is every one
that retaineth her.’ ” Prov. iii. 13, 18.

Such directions were really needed at this period by
the religious community, as few amongst them deemed
themselves authorized or competent to derive religious
instruction directly from the Bible. Men had converted
religion into the science of theology. Each party had
its own theories, which its own clergy were appointed
to inculcate, and in harmony with which the Scripture
must be constantly explained. +‘ Divinity ” had become
one of the ‘‘ learned professions,” and as the client pre-
sumed not to judge the law for himself, but relied upon
the opinion of his lawyer, or the patient upon that of his
physician, so the laity ventured not to determine the
meaning of the Scripture for themselves, but depended
upon their clergy for its interpretation. As each sect,
however, had a different theory, and by consequence a
different interpretation of the Bible, many were disposed
to say to each as Mary Queen of Scots said to John
Knox, in referring to his teachings and those of the
priests : ** You interpret the Scriptures in one way, and
they in another; whom shall I believe, and who shall
be judge?” Mr. Campbell’s response to such inquiries
was simply the noble reply which the uncompromising
Reformer made to the queen: ‘* You shall believe God,”
said Knox, ‘‘ who plainly speaketh in his word; and
further than the word teacheth you, you shall believe

OUTGROWTHS OF BIGOTRY. 99

neither the one nor the other. The word of God is
plain in itself, and if there appear any obscurity in one
place, the Holy Ghost, who is never contrary to him-
self, explains the same more clearly in other places, so
that there can remain no doubt but unto such as are ob-
stinately ignorant."—McCrie’s Life of John Knox, p.
228.

As the ‘‘Christian Baptist” began now to be more
extensively circulated, and the Scriptures more carefully
studied, many minds became freed from the religious
systems and theories of the times. In Pittsburg, after
the meeting of the Redstone Association in 1823, a
greater degree of intimacy took place between Walter
Scott and Sidney Rigdon, and their respective congre-
vations, so that, in 1824, a union was consummated be-
tween them. A few members of the Baptist church
who refused to unite were then recognized by the com-
mittee of the Association as the only legitimate Baptist
church in Pittsburg. These results of the principles
urged by Mr. Campbell greatly provoked his opposers,
who renewed their efforts to excite the public against
him. Taking advantage of the prejudices thus created,
an impostor, called Thomas T. Counceil, claiming to be
a Baptist preacher, and with forged credentials in his
pocket in the name of Messrs. Frey, Wheeler, Luse
and Brownfield, traveled about through Western Penn-
sylvania, railing against Mr. Campbell and urgently
soliciting contributions. Another individual, who made
himself quite notorious about this time, was Lawrence
Greatrake, a regular Baptist preacher, of a restless
spirit and strong passions, who occupied himself in
itinerating through the country, wherever he could ob-
tain a hearing, either in Baptist or Pedobaptist congre-
gations, breathing forth misrepresentation and abuse of

100 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell and his teachings. The bitter spirit, how-
ever, by which he was characterized, rendered his reck-
less assertions doubtful to thoughtful and impartial
hearers, and served rather to further the Reformation by
exciting their curiosity to read Mr. Campbell’s writings
or to hear him for themselves. As to Mr. Greatrake, he
continued his itinerant labors for a considerable time,
and published a scurrilous pamphlet against Mr. Camp-
bell; but afterward, falling into disgrace, became an
apostate, and firally, in passing through a piece of
woods on his way to a place of shelter, was suddenly
crushed to death by a falling tree.

In the Association on the Western Reserve, mean-
while, the new views were making rapid and compara-
tively peaceful progress. Hence when, in September,
1824, Mr. Campbell was sent, in conjunction with John
Brown and George Young, as a messenger from the
church at Wellsburg, now consisting of forty members,
to propose a union with that body, he was very kindly
received. The meeting this year was held at Hubbard,
in Trumbull county. Adamson Bentley, who had been
moderator at the previous meeting, preached the intro-
ductory sermon from John iii. 16, 17. Thomas Miller
was then chosen moderator, and E. Leavitt clerk. Upon
the minutes it is entered as the sixth item: “At the
request of the Church of Christ at Wellsburg it was re-
ceived into this Association.” In conformity with the
rules of the Association, Mr. Campbell presented on
this occasion a written statement of belief which he had
prepared, and which was duly received and entered
upon the records. The simple declarations of this docu-
ment, and its constant reference to the Scriptures, form
quite a contrast with the detailed enumerations of theo-
logical and speculative questions always found in the

PROGRESS OF TRUTH. 101

church creeds of this period. In the character of the
queries sent up from the churches to this meeting the
working of the reformatory principles may be readily
traced, and their progress may be still more distinctly
observed in the answers appended, which, however,
were postponed to the next meeting of the Associa-
tion, and are here added from the minutes of that year

(1825):

“ Queries from Nelson Church.—1. Will this Association
hold in its connection a church which acknowledges no other
rule of faith and practice than the Scriptures? Answer: Yes,
on satisfactory evidence that they walk according to this rule.
2. In what manner were members received into churches set
in order by the apostles? Answer: Those who believed and
were baptized were added to the churches. 3. How were
members excluded from the church? Answer: By a vote of
the brethren.

“ Query from New Lisbon Church.—Is it scriptural to
license a brother to administer the word and not the ordi-
nances? Answer: We have no such custom taught in the
Scriptures.

« Query from Randolph Church.—Can Associations in
their present modifications find their model in the New Testa-
ment? Answer: Not exactly.

“ Query from Youngstown Church.—Was the practice
of the primitive Church an exact pattern to succeeding ages,
and is every practice designed for good to be receded from
which was not the practice of the primitive saints in their
peculiar circumstances? Answer: It is the duty and high
privilege of every Christian to aim at an exact conformity
to the example of the churches set in order by the apostles,
and to endeavor to imitate them in all things imitable by
them.”

The attention of these churches had thus evidently

been strongly directed to the primitive Church as the
g*

102 MEMOIRS OF ALEXANDER CAMPBELL.

true model for succeeding ages; the spirit of inquiry
had been awakened; there was manifestly a searching
of the Scriptures, under the impression that these were
intelligible to the common mind; and a disposition to
call in question such religious customs and opinions as
were destitute of Divine authority.

CHA) ow) Ve

Visit to Kentucky——Experimental Religion—Virginia and Kentucky Baptist
preachers—“ Christian Baptist’—Work of the Spirit—Ancient order of
things—Tour in Virginia—R. B. Semple—Christian communion—Pro-
gress of truth.

OON atter his return from the meeting of the Mahon-
ing Association in September, 1824, Mr. Campbell
paid his promised visit to Kentucky. During his tour,
which occupied nearly three months, he visited a large
portion of the State, addressing everywhere large audi-
ences, and greatly extending his influence and acquaint-
ance with the Baptists. The notions he had entertained
concerning them as a people in the early part of his
ministry had been greatly changed by his intercourse
with them, so that he had learned to esteem them very
highly, and to regard them as much nearer the primi-
tive pattern than any other religious denominat’:n. He
regarded their conceptions of the Church of Christ as
essentially correct, and thought it would not be difficult
to eliminate from the Baptist churches such erroneous.
theories and usages as had gained admission.

It was with these convictions that he now visited the
Baptists of Kentucky, in order to impart to them, as well
as to the community at large, those clearer views of the
gospel to which his own mind had been conducted by
the careful study of the Sacred Oracles. These, to some
extent, he had already presented during the past year

in the successive numbers of the ‘‘ Christian Baptist,”
103

{04 MEMOIRS OF ALEXANDER CAMPBELL.

which had been read throughout Kentucky with great
avidity, and had produced considerable excitement
among the churches. Some individuals were favorably
impressed with the plea for reform; others remained in
perplexity and doubt, while not a few were disposed to
cling tenaciously to their cherished opinions. All were
ready to admit that a bright star had risen in the East
among the Baptists, but whether it would guide them
nearer to Jesus, or, like a passing meteor, leave them in
greater darkness, none seemed as yet able to determine.
When at length, in the March number of the first
volume, with that truthful candor so characteristic of
him, Mr. Campbell discussed the subject of ‘‘ Experi-
mental Religion,” showing the expression itself, as well
as the popular notion connected with it, to be unscrip-
tural, a great number became offended, and many mis-
representations of his real sentiments were circulated
abroad. He was charged with ‘‘ denying the necessity
of being born again by the Spirit of God ;” with ‘* con-
fining all grace to the apostolic age ;” with being ‘‘ an
enemy to heart-religion,” etc.

It will not appear strange, indeed, to one familiar
with human nature, that such impressions should have
been made in the existing condition of religious society
by so direct an assault upon one of the most favorite
notions of the time. Theological systems had then
entire control of the public mind. Through these alone
men were accustomed to look at the Scripture, which
in all cases received its law of interpretation from the
particular theory which had been previously adopted.
The various points of Calvinism or of Arminianism, and
the metaphysical speculations of ingenious theological
writers, such as John Gill and Andrew Fuller, were
then the great themes of public discourses and of private

RELIGIOUS EXPERIENCES. 105

converse. Among the theories in vogue there was no
one so generally popular as that which attributed con-
version to ‘* the direct and irresistible power of the Holy
Spirit.” Such were the views entertained of man’s
utter depravity and inability that he was supposed to
be incapable even of ‘receiving the gospel, or of believ-
ing aright the testimony of God without a special opera-
tion of the Spirit, which was supposed to be withheld
or granted according to the sovereign will and pleasure
of God. It was conceived to be the great and chief
work of the Holy Spirit in the salvation of men thus to
create the soul anew by an overwhelming power, a sud-
den and mysterious spiritual baptism, wholly apart from
the influence of the word of God, which, like the sinner
himself, was supposed to be ‘‘ dead” until specially ap-
plied and made effective by the Spirit. The minds of
men were thus directed, not to the evidences and assur-
ances furnished by the word of God, but to the varying
moods of the mind and the fitful feelings of the heart.
On these, when adjudged by some fanciful standard to
be genuine, they were led to rely, and hence to such
inward impressions was naturally transferred the office
which baptism subserved in the primitive Church, and
of which it had been divested in the modern ; and every
one who had a ‘‘religious experience,” as it was termed,
was accustomed to refer to it as the assurance of his
pardon and acceptance with God, as well as his title to
church membership and Christian fellowship. It can
be easily seen, therefore, how a free criticism upon that
which, in the popular view, constituted the very essence
of true religion, must necessarily give offence and create
misapprehension.

Mr. Campbell, however, desired simply to vindicate
the claims of the word of God, which he believed to be

(06 MEMOIRS OF ALEXANDER CAMPBELL.

set entirely aside by the doctrine in question, and to in-
duce men to ‘‘ look off to Christ,” rather than to trust
in their own frames and feelings. Like the Haldanes
and their pious coadjutor, John Campbell, he had
learned to rest on the promises of God, and desired that
all should enjoy the permanent and blessed assurance
thus afforded. He occupied, indeed, a very different
point of view from the preachers of the time, and his
mind ranged in a much wider sphere. As, before the
time of Bacon, the facts of nature were explained or
perverted to suit the theories of philosophers, so now
the facts and teachings of the Bible were applied and
interpreted to suit the various systems of theology.
Lifting himself above all human theories and specula-
tions, Mr. Campbell strictly applied the inductive
method to the Bible, and made zżs facts and revelations
the great basis of religious thought and the sure founda-
tion of all religious trust. His method of discoursing
was hence totally unlike that of other preachers. In
discussing the great themes of salvation, he manifested
a breadth of view, a depth of biblical knowledge, a
treshness of thought and a grandeur in his combinations
of facts and arguments which imparted instruction and
delight. At his bidding, the facts of Scripture seemed
to acquire new force and meaning; a connected train
of scriptural truths and illustrations opened up unex-
pected and lofty views of the Divine plan of redemption ;
while, ascending to higher planes of thought, he left far
beneath him the controversies and difficulties of all
human systems, as the eagle soariig aloft in the sun-
light leaves far below him the stormy clouds that
darken the mountain’s brow or overspread the valley
with gloom and desolation.

Under the circumstances above detaled Mr Camp-

INCONSISTENT DOCTRINE. 107

bell’s tour among the Baptist churches in Kentucky
gave rise to a great diversity of feeling. This may
be best conceived, however, from the impressions he
made on some prominent individuals who subsequently
acted an important part in favoring or opposing the
Reformation. Among the former, John Smith deserves
particular mention. He was a Baptist preacher, who
without education, and amidst many difficulties and
trials, had raised himself, by his extraordinary natural
abilities, to great and merited distinction. He pos-
sessed a practical sagacity, a largeness of heart and
mind and a clearness and quickness of insight such
as are rarely found. To these he added an _ unfail-
ing memory, a remarkable talent for genial humor
and unequaled skill at repartee, so that his witty replies
became familiarly known throughout the State. He
possessed withal great candor, a deep and fervent love
of truth, and had a mind so constituted that he could
not feel satisfied with any doctrine or system if it ap-
peared to him in any way inconsistent with itself.
Hence, it was that although he had adopted the Cal-
vinian theory held by the Baptists, and was thoroughly
conversant with the points of controversy debated with
Arminians, he never could fairly reconcile in his own
mind, in their practical aspects, some of the tenets
which his system obliged him to teach. On one occa-
sion in 1822, at Spencer Creek meeting-house, while in
the midst of a warm exhortation, he was suddenly so
struck with one of these inconsistencies of doctrine, be-
tween the freeness of the gospel and the Calvinian
theory, that he stopped short, and after a pause, ex-
claimed to the surprised audience, ‘‘ Something is
wrong among us, but how to get it right I know not!”
Well assured, however, that no such contradictions could

108 MEMOIRS OF ALEXANDER CAMPBELL.

exist in the Scriptures, he from this time devoted him-
self to a more careful examination of the word of God,
in order to discover, if possible, where his theologicai
system had departed from it.

He had heard of Mr. Campbell’s debate with Walker,
and had desired to attend the McCalla debate, but was
hindered by sickness in his family. Being presented
with a prospectus of the ‘‘ Christian Baptist” by Buck-
ner H. Payne of Mount Sterling, and finding that Mr.
Campbell intended to discuss certain questions which
had given him much trouble, he at once subscribed for
it, and read the numbers with much interest, though
greatly doubting many of the positions which were
taken. When the essay on “ Experimental Religion”
appeared, he hardly knew what to think of it, but,
though some of his Baptist friends were much dis-
pleased and withdrew their subscriptions, he was so
fascinated by Mr. Campbell’s perspicuous and lively
style of writing that he continued to take the paper.
When he heard of Mr. Campbell’s arrival in Kentucky
in 1824, and learned that he designed to visit Flem-
ingsburg, he thought it proper to go and meet him
there and conduct him to Mount Sterling, where he
himself then lived, and where Mr. Campbell had his next
appointment. On entering the town, he met with Wil-
liam Vaughan, who had been with Mr. Campbell for
eight days and nights, during his tour through Mason
and Bracken counties, and had heard him preach every
day. The introduction that followed, and the succeeding
incidents, may be best given as related by John Smith,
himself, to his friend Albert Allen of Fayette county :

‘** Well,’ said I to Elder Vaughan, ‘ what are his religious

views on doctrinal points? Is he a Calvinist or Arminian,
an Arian or a Trinitarian?”

PERSONAL IMPRESSIONS. 109

* His answer was, ‘I do not know; he has nothing to do
with any of these things.’

‘*T answered, / could tell when I heard him, what he was.

““* How? said he.

“ I replied, he is a man of sense, and, if he takes a position
and does not run out into any of these zsms, I can tell where
he would land if it was run out. I asked again, ‘ But do you
think he knows anything about heartfelt religion?’

‘« í God bless you, Brother John!’ said he; ‘he is one of the
most pious, godly men I was ever in company with in my
life.’

‘<: But do you think he knows anything about a Christian
experience?

«: Why, Lord bless you! he knows everything. Come, I
want to introduce you to him.’

“« We went to the house. Says Brother Vaughan, ‘ Brother
Campbell, I want to introduce you to Brother John Smith.’

«< Ah,’ said he, ‘is this Brother Smith? Well, I know
Brother Smith pretty well, although I have never seen him
before.’

“ I then felt as if I wanted to sit down and Zook at him for
one hour, without hearing a word from any one. I wanted
to scan 4zm who had been so much talked of, and who had,
in the ‘Christian Baptist,’ and in his debates, introduced so
many zew thoughts into my mind. Time had now come,
however, to start to the meeting-house, and we all started
On reaching there, the house being small, we found prepara-
tions had been made for seating the congregation on logs and
planks in the rear of the house. A small stand of planks,
laid on blocks against the wall, had been erected for the
speaker. These accommodations, however, were not suffi-
cient for the immense crowd, and many had to stand up. I
took my seat on one end of the plank on which he stood, de-
termined zow to find out to what zsm he belonged in point of
doctrine, for I was full of doubt and suspicion.

“He commenced in the usual way, and read the allegory
of Sarah and Hagar in the fourth chapter of Galatians.

10

110 MEMOIRS OF ALEXANDER CAMPBELL.

After a general outline of the whole epistle, and how it ought
to be read, in order to a correct understanding of the apostle’s
meaning, he commenced directly on the allegory. I watched
all the time with my whole mind to find out to what zsm he
belonged, but he seemed to move in a higher sphere than
that in which these 7sms abounded. In a simple, plain and
artless manner, ieaning with one hand on the head of his
cane, he went through his discourse. No gesture or any
kind of mannerism characterized him, or served to call off
the mind from what was being said.

“The congregation being dismissed, I said to Brother
Vaughan, ‘Is it not a little hard to ride thirty miles to hear a
man preach thirty minutes?’

«< Oh; said he, ‘he has been longer than that. Look at
your watch.’

“On looking, I found it had been two hours and thirty
minutes, and simply said, ‘Two hours of my time are gone
and I know not how, though wzde awake.’

** Returning to Brother Reynolds’, Brother Vaughan asked
me, ‘ Did you find out whether he was a Calvinist or an Ar-
minian ?

“< No; I know nothing about him, but, be he devil or saint,
he has thrown more light on that epistle and the whole Scrip-
tures than I have heard in all the sermons I ever listened to
before.’ Soon after dinner, in company with four or five
other preachers, among whom were Brothers Payne, Vaughan
and old William Moss, we started for Brother Cannon’s, who
lived some three or four miles off, on the road to Mt. Sterling.

“ Going along, I threw myself in company with Brother
Campbell, to ride with him. In the commencement of our
conversation, I made a remark to him like this: ‘ Brother
Campbell, I do not wish to meet any man in judgment, hav-
ing entertained an unfavorable opinion of him without good
grounds, and I will now say to you what I have never said
to any man before—that, religiously speaking, I am sus-
pictous of you, and having an unfavorable opinion of you,
I am willing to give the reasons why.’

EXPERIENCE VALID. IIl

‘*** Well, Brother John,’ said he, ‘ if all my Baptist brethren
would treat me as candidly as you have done, I would think
more of them, as it would afford me an opportunity to ex-
plain my views.’

‘* But before I could reply, he laughed and said, ‘I expected
when I saw you, to know all you thought of me;’ and then
told me he had heard that during the Bracken Association,
held in Carlisle last September, a number of preachers went
to a certain house for dinner, and were abusing me terribly
for the attack I had made upon the clergy, when you said
that ‘ the clergy needed so much of such abuse that you were
willing to be whipped almost to death to get the others
killed.’

“ I told him I had so said, and did it sincerely, too. I then
mentioned the strange piece before alluded to, on ‘ experi-
mental religion,’ and suggested that something must be hid-
den behind that, as I knew he understood as well as any one
what the ‘ populars’ meant by experimental religion, and was
not so ignorant as the piece would seem to intimate.

‘*** My father,’ said he, ‘gave me a scolding for publishing
that piece too soon, as he thought the people were not ready
for it. But I have a series of essays on hand on the work
of the Holy Spirit, which will explain the whole matter, and
this was only thrown out to call the attention of the clergy.’

“ On the next morning we parted company with the bal-
ance of the preachers, and Brother Campbell and myself
started for Mt. Sterling. Much interesting conversation took
place on the way, and conduced much to my correct under-
standing of his views. I will not attempt to relate all that
passed. One little incident I will relate. Having crossed
Licking River and riding slowly up the bank, I asked Brother
Campbell to tell me Azs experience. He readily did so, and
in turn asked a relation of mine, which was given.

“« After hearing his experience, I would cheerfully have
given him the hand of fellowship. It was one which any
Baptist church would have cheerfully received, and was
almost substantially such as mine. He took occasion to say

112 MEMOIRS OF ALEXANDER CAMPBELL.

that he had never discarded the existence of such experiences
on the part of the sinner, but objected to the use made of
such things, as determining the proper prerequisites of bap-
tism, and went on to explain the necessity of taking the
word of God, rather than our feelings, as guides in such
things.

‘Many other questions were asked by me, and explained
by him, till we reached Mt. Sterling. Here I heard from
him three discourses, and going on as far as North Middle-
ton, I parted with him.

‘“‘ This, to me, interesting sojourn with Brother Campbell,
led to the removal of many obstacles and to the solution of
many difficulties of a religious kind, and left me persuaded of
better things of him than when we first met. But it was not
until after a year of careful examination of the Scriptures
that I was fully convinced of the scripturality of his views,
and commenced the advocacy of the Bible as a sufficient rule
of faith and practice.”

From this narrative it will be seen that Mr. Camp-
bell was not opposed to ‘‘ religious experiences,” but
to the use made of them as substitutes for that assurance
which is derived from the word of God—that simple
trust in Jesus which the gospel requires. He believed,
as Moses Stuart, of Andover, said upon his deathbed,
that ‘‘ feelings in religious experience are deceptive ;”
and, like that eminent man, sought to rescue the Bible
from its slavery to theological systems, to restore its
free meaning as the true reliance of the soul, and to
direct the attention to the //é as the proper evidence of
faith and the true test of fealty. He was convinced,
to use the language of the great and good Dr. Way-
land, that ‘‘ the moral sense of men and the Bible were,
by the power that originated both, adapted to each
other.” Hence, he believed with the latter ‘that if
the truths of the word of God were brought near to

PRIMITIVE FAITH. 113

the soul, the effect must be felt,” and in harmony with
this belief, like the primitive laborers, he ‘‘ ceased not
to preach and to teach CHRIST,” being divinely assured
that ‘‘ faith comes by hearing, and hearing by the word
of God.” Whatever metaphysical theories men might
adopt as to the operations of the mind, he could see no
propriety in the attempt to make conversion, in all its
details, conform to such human systems, in order to
secure an acceptance which, zm the beginning, was ac-
corded to all those who ‘‘ hearing, believed and were
baptized.”*

* The account which Dr. Wayland gives of his own religious struggles is
so striking a commentary on the views advocated by Mr. Campbell, and so
strongly confirmatory of their correctness, that it is here subjoined: “I had
marked out for myself,” said he, “a plan of conversion in accordance with
the prevailing theological notions. First, I must have agonizing convictions,
then deep and overwhelming repentance, then a view of Christ as my Saviour,
which should fill me with transports, and from all this would proceed a new
and holy life. Until this was done, I could perform no work pleasing to God,
and all that I could do was abomination in his sight. For these emotions,
then, I prayed, but received nothing in answer which corresponded to my
theory of conversion. I devoted I know not how much time to prayer and
reading the Scriptures, to the exclusion of every other pursuit. This, how-
ever, could not be continued always. I recommenced my usual duties, making
this, however, my paramount concern. I attended religious meetings and
derived pleasure from them. I read only religious books. I determined
that if I perished, I would perish seeking the forgiveness of God and an
interest in the Saviour.

“At the time when I thus resolved to seek in earnest the salvation of my
soul there was in none of the churches of Troy any religious interest. It was
a period of unusual indifference to religion. But while I was in this con-
dition a very extensive revival commenced. I was deeply interested in it,
and attended all the meetings, hoping to hear something that would tend to
my spiritual good. I found that I loved the doctrines of the Gospel, that I
earnestly desired the salvation of souls, and felt a love for Christians such as
I never felt before. But I could not believe that the light which had gradually
dawned upon my soul was anything more than was taught by the precepts of
men. Everything in religion seemed to me so reasonable that all which I
felt seemed to arise from the mere logical deductions of the intellect, in which
the heart, the inmost soul, had no part. I met with the young converts, and

voL. 1.—H 10 *

114 MEMOIRS OF ALEXANDER CAMPBELL.

Continuing, during his tour, to meet his daily appoint-
ments, and occupied at night often to a late hour with
crowds of anxious inquirers who sought religious in-

with them engaged in devotions, but could not believe that the promise of
the Gospel was intended for me.

“I remember at this time to have had a long and interesting conversation
with the Rev. Dr. Mattison, a Baptist minister from Shaftsbury, Vermont. It
was of the nature of an earnest argument, in which he endeavored to prove
that I was a regenerate person, and I as strenuously contended that it was
quite out of the question. I could not deny that there had been a change in
me, but the change had been so reasonable and so slight in degree that I
could not be a child of God. Yet the conversation did me good. In looking
back upon this period of my life, I perceive that much of my doubt and distrust
was owing to the pride of my own heart. I had formed my own theory of
conversion, and I did not like to confess that I was wrong. I wished to have
a clear and convincing experience, so that I might never doubt of myself nor
others doubt concerning me. I desired to be the subject of a striking con-
version, and was not willing to take, with humility and gratitude, whatever it
should please God to give me. He in mercy disappointed me, and made me
willing to accept his grace in any manner that he chose to bestow it.

“ Whenever I now have occasion (as I often have) to converse with per-
sons in this state of mind, I do not argue much with them. I set before
them the love of God in Christ, the fullness and freeness of the offer of salva-
tion, and the sincerity of God in revealing it to us, and I urge them at once
to submit themselves to God ; not to be willing merely to do it, but to do it.
If they will do this, I know that God will accept them, and that the evidence
that he has done so will soon be manifest. I also urge them, without de-
lay, to begin at once to serve God, to do what they know will please him, to
do good to others, to make sacrifices for Christ, to ask with Paul, ‘ Lord,
what wilt thou have me to do?’ and do it.”

Dr. Wayland finally, upon hearing a sermon from Luther Rice upon the
text, “ The glorious gospel of the blessed God,” became convinced that “ the
sentiments of his heart were in harmony with the Gospel,” and was thence-
forward freed from the mental perplexities created by theology.

How applicable here the remarks made by Mr. Campbell in the “ Christian
Baptist ” (vol. iii., No.7)!—“ The numerous speculations on the different kinds
of faith have pierced, with many sorrows, innumerable hearts. In all the
varied exhibitions of Christianity much stress is laid on faith. And as soon
as it is affirmed that he that believeth shall be saved, and that care should be
taken that faith should be of the rigt kind, the attention of the thoughtful is
turned from the fruth to be believed to the nature of faith. The fears and
agonies which are experienced are not unfrequently about believing right
The great concern is about true faith. This person is looking in himself for

KENTUCKY BAPTISTS. IIS

formation or counsel, Mr. Campbell spent, during more
than two months, at least fve kours per day in these
arduous labors. He formed thus a very extensive ac-
quaintance, both with the people and with the state of
religion among them, which corroborated more and
more his sense of the importance of a return to the sim-
plicity of the primitive faith. Yet he found the Baptists
of Kentucky a highly-intelligent people, deeply inter-
ested in the subject of religion, and having amongst
them many pious and devoted preachers, some of whom
were eminently distinguished for their abilities. The
pioneers of the Kentucky Baptists had come from the
eastern part of Mr. Campbells own State, Virginia ;
from whence, indeed, the greater part of the early set-
tlers in Kentucky had emigrated, carrying with them
their princely hospitality, their indomitable energy and
their love of civil and religious freedom. David Thomas,

what he has been taught are the true signs of regeneration, or of the faith of
regeneration. He is distressed to know whether his faith is the fruit of re-
generation, or whether it is mere 4zstoric faith. Unable to find such evidences
as he is in quest of, he is distracted, he despairs, he agonizes. He tells his
case. He is comforted by being told that these are the pangs of the new
birth. He draws some comfort from this consideration, which increases or
decreases as these pangs are supposed to be genuine or the reverse. Thus
he is tossed to and fro in awful uncertainties, which are more or less acute
according to his moral sensibilities. By and by he hopes he is regenerate,
and acalm ensues, and he is joyous because he fancies he has been regen-
erated. Thus his comforts spring not from the Gospel, but from his own
opinion of himself.

“Another, under the same system, receives no comfort, because he has not
found the infallible signs in himself of being a ¢rue believer. He despairs—
he is tormented. He concludes he is one of the reprobates. He is about to
kill himself. What about? Not because there is no Saviour, no forgiveness,
no mercy. Not because the Gospel is not true, bu? because it is true, and he
cannot find in himself the true signs of genuine conversion. Thousands
have been ruined, have been shipwrecked, here. This the Bible never
taught. This case never occurred under the apostles’ teaching. It is the
genuine offspring of the theological schools. It is the expertence of a bad
education.”

116 MEMOIRS OF ALEXANDER CAMPBELL.

who, about 1750, planted the first regular Baptist
church in Virginia, had emigrated to Kentucky when
he was nearly seventy years of age, and had become, in
June, 1799, the second pastor of the church at Wash-
ington, where, a quarter of a century later, Mr. Camp-
bell had held his debate with Mr. McCalla. David
Thomas was of Welsh parentage, but a native of Penn-
sylvania, and had been highly educated, receiving the
degree of A. M. from Rhode Island College, now Brown
University. Abundant in his labors, amidst many per-
secutions, he had established the Baptist cause along
the shores of the Shenandoah and Rappahannock,
from the Potomac to James’ River, from the unsettled
wilderness of the West to Richmond. Following some
of his children to Kentucky, he found here his friend
and former fellow-laborer, John Gano, and being sent
as one of the first messengers from the newly-formed
Braken Association to that of Elkhorn, he there found
the eloquent David Barrow, known for his sufferings in
Virginia— John Shackelford, also, who had been there
imprisoned for his faith, together with the Craigs, and
John Taylor and the influential Dudley. Most of these
early laborers had long since gone to their reward—the
mortal remains of David Thomas, who became blind
during the later years of his ministry, and was known
as the ‘‘ Blind Preacher,” reposed a few miles from
Nicholasville—but their names were held in grateful
remembrance, and the doctrines and usages they had
advocated still retained their hold of the Baptist com-
munity.

Among the preachers from Virginia still living in
Kentucky at the time of his visit, Mr. Campbell formed
an agreeable acquaintance with Jacob Creath, Sr., who
was born in Nova Scotia, Feb. 27, 1777, but emigrat-

FACOB CREATH. 117

ing to North Carolina when ten years of age, united
with the Baptists at twelve and commenced preaching
at eighteen. He was ordained at Roundabout meet-
ing-house, in Louisa county, Virginia, by John Poin-
dexter and Wm. Basket, in 1798, and was a member
of the Dover Association with Robert B. Semple and
Andrew Broaddus, but emigrated to Fayette county,
Kentucky, in 1803, succeeding John Gano as pastor of
the Town Fork Church. He was a man of fine per-
sonal appearance, regular features, an ample forehead
and remarkably keen and penetrating dark eves. He
had a musical yet strong and commanding voice, and,
though quite uneducated, possessed such command of
language and such fertility of fancy and illustration
that he had been pronounced by Henry Clay to be the
finest natural orator he had ever heard.* Another

* Elder Creath occupied quite a conspicuous and influential position, and
had been a few years previously intimately connected with one of those un-
happy schisms which have occasionally occurred among the Baptists when
associations have transcended their proper limits and interfered with the dis-
cipline of churches. “A difficulty having arisen in relation to a matter of
business between Elder Creath and Jacob Lewis, a member of his congrega-
tion, the friends of each party took sides, and the contention spread and
created parties in the Association. At this crisis, Elijah Craig, preacher at
East Hickman, was induced by some personal grudge to publish a pamphlet
so severe and acrimonious against Creath that the latter convoked a counci-
of eighteen churches, who met by their messengers at Town Fork meeting-
house, July 28, 1807. This council, after hearing testimony, acquitted Creath
of all the charges made against him. The Town Fork Church then preferred
charges against Craig before the Hickman Church, which, after hearing the
whole case, took part with Craig and justified his charges against Creath. As
the contention was carried on in a bitter spirit, it spread from church to church,
and when the Elkhorn Association met, as Town Fork and Hickman churches
had refused to fellowship each other, and both were members of the Associa-
tion, the case came up for decision. On this occasion Elder Creath delivered
an address so powerful as to carry a majority of the Association with him, and
the arguments of Ambrose Dudley, who replied to him, failed to prevent a de-
cision in his favor. Upon this, church after church decided to leave the Asso-
ciation, but as in most of these there were minorities who approved the decision

118 MEMOIRS OF ALEXANDER CAMPBELL.

preacher of considerable influence was his nephew, also
from Virginia, Jacob Creath, Jr., a man of less mildness
of disposition, but of earnest purpose and fearless in
his advocacy of what he believed to be the truth.

Mr. Campbell during this tour became acquainted
also with Silas M. Noel, a Baptist Doctor of Divinity,
who seemed at first to coincide with him in views, but
soon after became a virulent opposer. The Warders,
the Wallers, the Paynes and Thomas Bullock, long
moderator of the Elkhorn Association, with many other
influential Baptists, were introduced to him and heard
him courteously. While at Georgetown he formed the
acquaintance ot Barton W. Stone, already noted as
well for his eminent Christian virtues as for his efforts
to effect in Kentucky a religious reformation almost
identical in its leading principles and aims with that in
which Mr. Campbell was himself engaged. The two
laborers in the same great field formed at once a warm,
personal attachment to each other, which continued
through life, and tended greatly to promote a subse-
quent union between the two yet distinct bands of
reformers.

One of the political papers, ‘* The Monitor,” at Lex
ington, where Mr. Campbell was to preach, had re-
cently published the third Epistle of Peter, which had
greatly exasperated the clergy, and they had endeavored
to close the ears of the people against Mr. Campbell by
publishing in return a portion of Mr. Greatrake’s de-

and determined to adhere to Elkhorn, divisions occurred in these churches,
each party claiming to be the original church. Such parts of them as seceded
from Elkhorn then formed the Licking Association, which, adopting stricter
views and opposing missions, declined all fellowship with Elkhorn.” At
the time of Mr. Campbell’s visit this division still existed, and Elder Creath

remained still connected with the Elkhorn Association, in which he wielded
a large influence.

JAMES CHALLEN. 119

famatory pamphlet. This, however, only excited the
more the curiosity of the people to hear, and brought
together an immense audience, comprising the best edu-
cated and most intelligent persons in all that section.
Among them was a young man, about the medium
height, with dark hair and eyes and thoughtful aspect,
who, on account of the crowd, stood up just before the pul-
pit, looking up at the speaker and drinking in his words
with such avidity that a discourse of two hours seemed
to him to have lasted- only a few minutes. This was a
student of Transylvania University, who was a Baptist
and preparing himself for the ministry. He had read
several numbers of the ‘* Christian Baptist,” and was
a good deal prejudiced against Mr. Campbell on ac-
count of what he had said against the clergy and other
matters; but the discourse to which he then listened,
which was in reference to Christ as the Rock (Matt.
xvi.), so enlarged his vision with respect to Christianity
that all his prejudices were swept away as by a torrent,
and he became quite captivated with the principles of
the Reformation. This youth was James Challen, who
subsequently, by his faithful and valuable labors, ren-
dered most efficient aid to the cause.

Mr. Campbell having an appointment at Versailles
and one also two miles in the country, Mr. Challen
attended on the latter occasion. A pretty large audi-
ence was present, and Jeremiah Vardeman was with
Mr. Campbell in the pulpit. The text was, ‘* Now the
end of the commandment is charity,” etc. 1 Tim. i. 5.
Entering at once into the very of heart of his subject,
as was his wont, Mr. Campbell presented such a mag-
nificent view of the simplicity and glorious purposes of
the Christian institution as perfectly entranced his
auditors. At the close, Elder Vardeman dismissed the

120 MEMOIRS OF ALEXANDER CAMPBELL.

people, remarking, ‘‘ We have heard strange things to-
day. My advice to you is, Search the Scriptures and
see if these things be so.”

On the way to dine with a gentleman living in the
vicinity, Mr. Challen was riding in company with El-
ders Vardeman and Creath, conversing about the
strange light that had risen among them, when Mr.
Campbell, on a fleet horse, overtook and passed them.
Elder Vardeman then remarked: “I once thought I
could preach, but since I have heard this man I do not
seem, in my own estimation, to be any larger than my
little finger.” As he said this he held up his hand, and
the comparison drawn from the contrast between the
enormous bulk of the gigantic elder and his little finger,
was at the time and ever afterward, when referred to, a
source of great amusement to his companions.

Upon reaching Louisville in November, Mr. Camp-
bell called at the residence of P. S. Fall, with whom
he had had some correspondence, but no previous per-
sonal acquaintance.

“ After a slight repast,” says Mr. Fall, “he attended our
regular Friday night meeting. The services were opened by
me, by singing the hymn, ‘ The law by Moses came,’ etc.,
and prayer. Brother Campbell, a total stranger, was then
asked to address the audience. My school-room was well
filled, and five Presbyterian ministers, Dr. Gideon Blackburn,
his two sons and two sons-in-law, were present. Brother
Campbell read a portion of the epistle to the Hebrews and
spoke nearly two hours, every person present giving him the
utmost attention. His method of reading the Scriptures, of
investigating their truths and of exhibiting their statements,
was so entirely new and so perfectly clear as to command
the respect if not the approval of all that listened. Dr.
Blackburn was asked to offer prayer at the close, which he
did. On our return to the house, Brother Campbell remarked :

PROPER USE OF SCRIPTURE. 13!

‘Dr. Blackburn does not understand the Christian religion.’
He was asked how he knew. ‘Oh,’ said he, ‘his praying
clearly declares that.’

“ On Lord’s day morning he addressed a large congrega-
tion in the old court-house, on the subject of spiritual gifts.
This discourse was listened to with the same admiration as
the other by all who had the power to discriminate between
proving doctrines already assumed and sitting at the feet of
our Lord and his ambassadors to hear their words.

“« At night, agreeably to the invitation of Dr. Blackburn,
he addressed, in the Presbyterian church on Fourth street, a
large and attentive audience upon the evidences of the Mes-
siahship. He had contracted a bad cold and sore throat in
his rambles about the city on Saturday, and spoke with much
difficulty, but he enchained the attention of the audience
by his masterly exhibition of the claims of our Lord to the
homage of mankind. These discourses, all that were deliv-
ered at that time, opened up to the thoughtful a new field of
exploration, and developed a method of studying the Scrip-
tures so thoroughly superior to the textuary system that it
commended the truth to every man’s conscience in the sight
of God. It was seen at once that it was the duty of the
speaker and the privilege of the hearer to ascertain simply
what the divine Word says, and why tt ts said. We had
been accustomed to make the Scriptures a book of text-proofs
of our doctrines. We now saw that we had everything to
learn, but zothing to prove in using God’s word. On the
former plan we knew as much when we came to the Bible
as when we left it. We might have been more fully con-
firmed in what we had accepted as scientific religious truth,
but this was all. For the connection in which every proof-
text stood we had not much use, and thus a great portion of
God’s word was not only neutralized, but rendered absolutely
worthless. Upon the new plan we had use for every word
the Holy Spirit had spoken. We supposed ourselves to
know nothing when we approached the sacred books, and
were to be mere listeners and thereby learners. We had no

11

122 MEMOIRS OF ALEXANDER CAMPBELL.

proof-texts before us, implying a preoccupied mind, but ac-
cepted simply the statements of divine truth in the connection
in which the Holy Spirit had placed the words and sentences
he had uttered. We now became followers of our Lord and
of his apostles, of the churches of God, and of those who
through faith had inherited the promises. 1 Thess. i. 6; ii.
bgp yFleb. Niar-

After this visit, Mr. Fall continued to advocate earn-
estly the Reformation. Visiting soon after, by request,
the Enon Baptist Church in Cincinnati, he there deliv-
ered several discourses upon the themes then under dis-
cussion, which excited great interest not only among
the Baptists there, but with other parties, and led to
various interesting private discussions with their minis-
ters. During this visit, Mr: Fall was invited to dine
with Jacob Burnet, Esq., the mayor of the city, and
witnessed the baptism of his son David S. Burnet, who
soon after, entering the ministry at the age of sixteen,
became known as the ‘‘ boy-preacher.” He was quite
low in stature, but erect in carriage. His head was
large and finely formed; his eyes prominent, full and
sparkling, his features regular with a mouth somewhat
large, but firmly set, while in his bearing he was re-
markably self-possessed, dignified and courteous. Giv-
ing himself wholly to the cause of the Reformation,
after a few years he became one of its most distin-
guished and successful advocates, delighting large
audiences by his elegant and copious diction, and his
able presentations of the principles of the gospel, which
he widely disseminated, not only in Cincinnati, but
through many of the States, from Maryland and Vir
ginia to Kansas.

About three weeks after his return from his Kentucky
tour, Mr. Campbell was presented (Dec. 16, 1824) with

WORK OF THE HOLY SPIRIT. 124

another daughter, who was named Margaretta, beiny
the eighth child in less than thirteen years. During the
ensuing year (1825) he devoted himself with renewed
earnestness to the ‘* Christian Baptist,” the circulation
of which was rapidly extending. Among the promi-
nent subjects then under discussion may be mentioned
‘ The work of the Holy Spirit in the salvation of men.”
This theme Mr. Campbell had already introduced during
the preceding year, and continued now to treat in a
manner altogether novel. Utterly disregarding all theo-
logical theories and all speculations in reference to the
work of the Holy Spirit, he confined his inquiries to the
office which the Spirit of God occupies in the salvation
revealed in the New Testament. Without calling in
question directly any of the popular notions of the
operations of the Spirit, he presented alone the simple
teaching of the Scriptures, showing occasionally where
these had been perverted and misapplied in order to
sustain modern errors. Dealing alone with facts and
express Scripture statements, he traced the work of the
Spirit in revealing all that was known of God, and in
attesting and confirming, by prophecy, by miracle and
by supernatural gifts, the mission of Christ and of the
apostles, thus providing the infallible testimony by which
alone faith can be produced. Stating that these mani-
festations of Divine wisdom and power were confined to
the apostolic age, and to a portion of the saints then
living, he shows, further, that ‘the influences of the
Spirit as the Spzrzt of all goodness were felt and
realized by all the primitive saints, and are now felt by
all true believers.” He was ever cautious and reticent
as to his views of the manner in which the Holy Spirit
accomplished his work. He rejoiced in the promise
that God would ‘‘ give his Holy Spirit to them that ask

124 MEMOIRS OF ALEXANDER CAMPBELL.

him ;” he believed in the reality of this gift as the true
seal of the covenant and the source of the fruits that
adorn the Christian life, but he forbore to offer any
opinion or to propound any theory as to the manner in
which the Holy Spirit exerted its power, except so far as
this could be seen in the moral fitness or adaptation of
the truth itself revealed by the Spirit, when this was
presented to men and sincerely believed. What special
or added influences might be exerted he presumed not
to say, though he clearly admitted the ex7zstence of such
influences.

“I am not to be understood,” said he, speaking of con-
verting influences (C. B. for April, 1825), ‘‘ as asserting that
there is no divine influence exercised over the minds and
bodies of men. This would be to assert in contradiction to a
thousand facts and declarations in the volume of revelation ;
this would be to destroy the idea of any divine revelation ;
this would be to destroy the idea of any divine government
exercised over the human race; this would be to make prayer
a useless and irrational exercise; this would be to deprive
Christians of all the consolations derived from a sense of the
superintending care, guidance and protection of the Most
High. But to resolve everything into a ‘ divine influence’ is
the other extreme. This divests man of every attribute that
renders him accountable to his Maker, and assimilates all his
actions to the bending of the trees or the tumults of the ocean
occasioned by the tempest.

“ There are many things which are evident, yet altogether
inexplicable. . . . Until we know more of God than can be
revealed or known in this mortal state, we must be content to
say of a thousand things, a thousand times, we cannot under-
stand how, or why, or wherefore they are so. But he would
be a foolish husbandman who, going forth with precious seed
to cast upon his field, would cease to scatter it because a
philosopher had asked him some questions about its germina-
tion and the influences requisite to its vegetation which he

ANCIENT ORDER OF THINGS. 125

could not explain. As foolish would a hungry man be who
would refuse to eat bread because he could not explain the
process of digestion, nor tell how it conduces to the preserva-
tion of life. And just as foolish he who refuses to meditate
upon the revelation of God, and to practice its injunctions,
because there are some whys or wherefores for which he
cannot give a reason.”

He thus sought to confine the attention to that which
was immediately necessary to faith, and to avoid unprofit-
able discussions respecting remote or accessory causes.

During this year Mr. Campbell began to publish a
series of articles entitled ‘‘A Restoration of the Ancient
Order of Things,” in which he urged, first, the abandon-
ment of everything not in use among the early Chris-
tians, as’ creeds and confessions, unscriptural words and
phrases, theological theories, etc.; and second, the
adoption of everything sanctioned by primitive practice,
as the weekly breaking of the loaf, the fellowship, the
simple order of public worship and the independence
of each :church under the care of its bishops and
deacons. “This ‘‘ ancient order ” had, as yet, been intro-
duced only into the churches at Brush Run, Wellsburg
and Pittsburg, though the church at Louisville, over
which Mr. Fall presided, was induced this year to re-
place its covenant and confession of faith by the New
Testament as the only and all-sufficient law of life, and
to break the loaf and attend to the contribution for the
poor at every Lord’s day meeting. As most of the
active members of the church at Pittsburg were from
Scotland and Ireland, and sympathized largely with
the views of church order adopted by some of the
Haldaneans, the practice of mutual exhortation and
teaching on the Lord’s day was here fully carried
out, with much the same effect as occurred in Scot-

11*

126 MEMOIRS OF ALEXANDER CAMPBELL.

iand upon its first introduction by William Ballantine.
Debates and dissensions arose frequently between
members, while that watchful surveillance, amounting
almost to inquisitorial scrutiny, which each thought it
his duty to exercise over others occasioned numerous
cases of discipline, by which the public religious meet-
ings were disturbed and the cause discredited. These
things were warmly disapproved by Mr. Campbell and
Walter Scott, who, although they fully admitted the
perfect equality of all members, and their liberty to
speak in the church at proper times and under proper
regulations, insisted that a proper direction should be
given to the gifts of all, and that none should teach
publicly except those capable of edifying the church.
The new-born spirit of liberty, however, was for a
while not to be repressed; the less competent proved
often the most forward, and, converting a mere privilege
into a duty, felt it incumbent on them to occupy much
of the time allotted to the Lord’s day meeting, to little
profit. About this period Mr. Scott was one day ac-
companying Mr. Campbell on his way from Pittsburg
home, and they attended together the meeting of the
church at the Cross Roads, in which the order of the
Pittsburg Church had been to a considerable extent
adopted. A number of the members having read vari-
ous Scriptures and spoken at length, Mr. Scott was
finally called on to say something. With this invitation
he at once complied, by boldly taking the ground that it
was unscriptural to have so many teachers, that the
liberty conceded was carried to license, and that each
member should be confined, according to the Scripture
analogy of the human body, to the particular function
for which he was best fitted. At the close of his re-
marks he inquired with emphasis, in the broad Scotch

SUPPORT OF ELDERS. 127

he sometimes used, ‘* What, my brethren ! is the Church
to be a’ mouth?” <‘ But,” said James Foster to him
after meeting, ‘* what will you do with the apostle’s de-
claration to the Church, 1 Cor. xiv. 31: ¢ Ye may all pro-
phesy, one by one, that all may learn and all may be
comforted?’ The answer given to this inquiry was not
fully satisfactory to James Foster, who earnestly desired
that everything should be conducted strictly according
to Scripture precedent, and who leaned considerably to
the views of the Scottish Independents.

Mr. Campbell, however, fully concurred in the just-
ness of Mr. Scott’s admonitions on this occasion, being
exceedingly desirous that everything should be con-
ducted according to the ultimate or higher law given by
the apostle: ‘ Let all things be done to edification.”
He entirely approved of mutual exhortation and instruc-
tion, but thought it best that a general permission to
speak should be confined to private or social meetings
of the church, and that at the Lord’s day meetings,
when the public were expected to attend, only those
should be set forward who were best able, from their
knowledge of the Bible and their natural gifts, to speak
acceptably and profitably to the assembly. To dis-
charge this duty properly required, he thought, careful
previous study and preparation. In overthrowiny cleri-
cal power, he sought to check the tendency to an ex-
treme in the direction of individual independency. He
endeavored, therefore, to secure to the elders or bishops
of the church not only their proper position and
authority, but also the pecuniary support enjoined in
Scripture. This, accordingly, he took care again to
urge in his ‘‘ Essays on the Ancient Order of Things.”

“ The bishop of a Christian congregation,” said he, ‘* will
find much to do that never enters into the mind of a modern

128 MEMOIRS OF ALEXANDER CAMPBELL.

preacher or minister. The duties he is to discharge to Christ's
flock in the capacity of teacher and president will engross
much of his time and attention. Therefore, the idea of re-
muneration for his services was attached to the office from
the first institution. This is indisputably plain, not only from
the positive commands delivered to the congregations, but
from the hints uttered with reference to the office itself. Why
should it be so much as hinted that the bishops were not to
take the oversight of the flock ‘ for the sake of sordid gain,’
if no emolument or remuneration was attached to the office?
The abuses of the principle have led many to oppose even
the principle itself.” (“ Christian Baptist,” vol. iii., No. 9, p.
360.)

In the case of the church at Pittsburg, however, it
was some time before this portion of the ‘* ancient order
of things” was practically recognized, and before the
disorders incident to the transition state were fully cor-
rected. During this year (1825) Sidney Rigdon re-
turned to Ohio, and the church there continued under
the care of Walter Scott, who was still engaged in
school-teaching, and had some time before been united
in marriage to a highly-esteemed member of the church,
a Miss Whitsett, who had formerly been a Covenanter.
In 1826, however, he removed to Steubenville, Ohio,
where he opened a school and lectured to the small
Baptist church there. After his departure from Pitts-
burg, the contentions in the church increased, and un-
ruly and vain talkers, as in the primitive ages, occa-
sioned discord and strife. Repudiating the clergy and
the pope, each member became not only his own pope,
but disposed to assume this office in regard to others ;
and it was not until after many dissensions, which greatly
hindered the spread of the truth in this region, that
Samuel Church, leaving the Independent congrega-
tion under Mr. Tassey, united with the disciples at

DISCUSSIONS OF PRIMITIVE ORDER. 129

Pittsburg, and succeeded finally in reducing them to
order.

Another custom, zealously adopted by the church in
Pittsburg, which also extended to other churches, was
the use of the ‘‘ holy kiss” as the proper Christian saluta-
tion. To this Mr. Campbell was opposed, alleging that
the Scripture injunction, ‘‘Salute one another with a holy
kiss,” merely indicated the feelings and motives which
were to govern the use of the mode of salutation then com-
mon in the East, ana which were equally applicable to
whatever kind of salutation obtained in other countries,
n which he thought Christianity designed to make no
change. The practice, accordingly, was after some
time abandoned. The washing of feet was also a cus-
tom observed by the Pittsburg Church, not, however, as
a church ordinance, but privately, as an act of brotherly
affection, humility and hospitality. In this Mr. Camp-
bell agreed, although he did not think that proper occa-
sions for such a duty could often arise in Europe or
America, as they did in regions where men wore sandals,
and where washing of the feet was a common and daily
observance.

The introduction of the primitive order of Christian
worship, and especially of the weekly observance of the
Lord’s Supper, engaged at this time much attention
among those Baptist churches which had adopted the
principles of the Reformation. Several of them in
Ohio and the western part of Pennsylvania, rejecting
the Philadelphia Confession, decided to take the Bible
as the only standard of faith and practice. A meeting
was held also at Warren, Ohio, at the close of May,
composed of preachers and brethren from different parts
of the country, in order to discuss the ‘‘ ancient order
of things.” Mr. Campbell attended this meeting, and

VoL. 11.—I

130 MEMOIRS OF ALEXANDER CAMPBELL.

was gratified to find that so much zeal, candor and
harmony obtained throughout the investigation, and
chat most of those present were very desirous of seeing
the primitive order fully restored.

In his essays on this subject, Mr. Campbell had con-
fined himself entirely to the interior affairs of the Church,
and had not dwelt upon the instrumentalities to be em-
ployed in sending the gospel abroad. He seemed,
indeed, for a short time to have favored the views of
those who thought the mere internal order of the Church
itself sufficient for the conversion of the world, but he
soon became sensible of the correctness of his former
view, that the practice of committing this work to evan-
gelists or special messengers of the Church was essential
to success. When questioned, soon after, by one of his
correspondents on this subject, he said :

«That the work of an evangelist or a preacher is re-
quisite, not to the order of a Christian Church, but to the
present state of the new dispensation,’ is a position on which I
will not contend with you. The Holy Spirit saith, ‘ Let him
that heareth say, Come,’ and why should I say to him that
heareth, ‘ Do not say, Come; hold your tongue.’ No: forbid
it, Heaven! ‘ Let him that heareth say, Come,’ is a license
which the Holy One gave when he was closing the canon,
sealing up the law and the testimony. And, thanks be to his
name, he left no tribunal on earth to contravene this decision.
While then there are any who have not come to the fountain
of life, and when any one who has heard and come and tasted
and findeth such an opportunity to say, Come, let him say it in
word and deed.” C. B., vol. iv., p. 37.

In the summer, he made a short visit to Eastern Vir-
ginia, where he was kindly received, and where he
formed an acquaintance with Robert B. Semple, Andrew
Broaddus and other eminent Baptist ministers. The few

SEVERITY CENSURED. 13)

discourses he delivered during his visit made quite a
strong impression. The leaders of the Baptists in
Eastern Virginia, however, though struck with Mr.
Campbell’s great abilities, were by no means prepared
to receive his reformatory views. They earnestly de-
sired, on the other hand, to win him over to their own
sentiments and usages, in order that his influence might
enure to the benefit of the Baptist cause.

After his return home, he received a kind letter from
Bishop Semple, objecting to the spirit in which the
‘Christian Baptist” seemed to be conducted, and to some
of the sentiments attributed to Mr. Campbell, intimat-
ing that he seemed to be a Sandemanian or a Halda-
nean both in his views and spirit.

« Among the Haldaneans,” said he ‘ ( judging from writ-
ings), a gentle spirit is rarely to be found. Harsh and bitter
sarcasms are the weapons with which they fight their oppo-
nents. This, too, I am the more disposed to think applies to
them as a sect, because I have known some of their party,
who have appeared in private conversation to be mild and
gentle indeed and every way pleasant, but when brought out
in writing or public speaking, seemed to have another kind
of temper. If you will bear with me, it seems to me that
this is the case with the editor of the ‘Christian Baptist.’
As a man, in private circles, mild, pleasant and affectionate—
as a writer, rigid and satirical beyond all the bounds of
Scripture allowance.”

Bishop Semple was a most estimable man, and stood
deservedly high in influence and reputation. Being of
a very mild and amiable temperament, Mr. Campbell’s
strictures seemed to him quite too severe. In reply, the
latter reminded him that while the general spirit of the
New Testament was mild, its denunciations of those who
corrupted the gospel were severe, and that Christians

132 MEMOIRS OF ALEXANDER CAMPBELL.

were even enjoined in certain cases to rebuke with
sharpness. He also remarked that the class of subjects
discussed in the ‘‘ Christian Baptist? necessarily gave
a general character to the work, whose limited size
prevented him from introducing, as fully as he desired,
such other topics as might exhibit the Christian spirit to
a better advantage. Utterly denying that he was a
follower of Sandeman or any other human leader, and
expressing the opinion that there ‘‘ lived not upon the
earth a more pious, godly, primitive Christian than
James Haldane, of Edinburgh, and few, if any, more
intelligent in the Christian Scriptures,” he thus spoke
of the charge of want of forbearance alleged by the
Bishop against the Haldaneans:

« You say, ‘ those people have many excellent things among
them—things you would gladly see among us.’ So say I.
You think ‘they are very defective in forbearance.’ This
may be still true, for anything I know; but one thing I do
know, that several congregations in this connection are far
more ‘ forbearing’ than the Baptists of Virginia; for several
of them receive unbaptized persons to the Lord’s table on
the ground of forbearance. The congregation in Edinburgh
in connection with James Haldane, and that in Tubermore
in connection with Alexander Carson, two of the most promi-
nent congregations in the connection, do actually dispense
with baptism on the ground of ‘forbearance.’ I believe
there are some others who carry ‘ forbearance’ thus far
These people have been much slandered at home and abroad
by an interested priesthood, and I do know that many things
reported of them are false. They say that when a Pedobap-
tist gives evidence that he is a Christian, and cannot be con-
vinced that infant baptism ıs a human tradition, he ought to
be received into a Christian congregation as a brother, if he
desires it, irrespective of this weakness. They were once
more tenacious of their peculiar views than at present.

FORBEARANCE. 133

“ But on the subject of forbearance, I have to remark that
there is not a greater misapplication of a word in our lan-
guage than of this one. In strict propriety, it does not apply
at all to the subject in relation to which it is commonly used.
No man can be said to forbear with another except in such
cases as he has done him an injury. Now when Christians
differ in opinion on any subject, unless it can be made to ap-
pear that the opinion of B is injurious to A, the latter can-
not forbear with the former. There is no room or occasion
for forbearance, for A is not injured by the opinion of B.
To say that Christians must exercise forbearance with one
another because of difference of opinion, is admitting that
they have a right to consider themselves injured, or that one
Christian has a right to consider himself injured because of
another man’s difference in opinion. It is precisely the same
mistake which is committed by those who ask the civil au-
thorities to ¢olerate all or any religious opinions. The mere
asking for toleration recognizes a right which no civil au-
thority possesses, and establishes a principle of calamitous
consequences—viz., that opinions contrary to the majority or
the national creed are a public injury, which it is in the
power of government to punish or tolerate according to their
intelligence and forbearance. Civil rulers have no right to
tolerate or punish men on account of their opinions in matters
of religion. Neither have Christians a right to condemn their
brethren for difference of opinion, nor even talk of forbearing
with one another in matters of opinion. The Scriptures
speak of the forbearance of God, and teach that Christians
should forbear with one another in cases of injury sustained,
but never, that I can see, on account of matters of opinion.
A person might as well be said to forbear with his natural
brother because he was only ten years old or five feet high or
because he had gray eyes, as to forbear with a Christian
brotaer because he differed from him in some of his opinions,
I know that we all use the term forbearance in a very un-
warrantable sense, and that it is difficult to find a term ap-
propriate to communicate correct ideas on this subject. To

12

134 MEMOIRS OF ALEXANDER CAMPBELL.

bear with or allow a brother to exercise his own judgment is
no doubt all that you can intend by the term, and this is cer-
tainly inculcated in the apostolic writings. And I am willing
to carry this principle to its greatest possible extent, though,
as you say, ‘there is and must be a stopping-place.’ So long
as any man, woman or child declares his confidence in Jesus
of Nazareth as God’s own Son, that he was delivered for our
offences and raised again for our justification—or, in other
words, that Jesus is the Messiah, the Saviour of men—and so
long as he exhibits a willingness to obey him in all things so
far as his knowledge extends, so long will I receive him as a
Christian brother and treat him as such.”

The novel position which Mr. Campbell now occu-
pied in relation to the religious community, and es-
pecially to the Baptists, exposed him to criticisms and
attacks from all quarters. Charges of Socinianism and
heterodoxy were diligently circulated among the Bap-
tist churches in different places, in order to deprive him
of influence and create a feeling of hostility. These,
when brought to his notice, Mr. Campbell promptly re-
pelled, and candidly and manfully avowed his real sen-
timents. In regard to the Baptists, indeed, he had
always exercised the greatest frankness, concealing
neither his views nor his purposes While he desired
to lead them on to clearer views of the gospel, and was
cheered by many tokens of success, he was yet well
aware that his position among them was precarious,
and that there remained yet much to do in order to
overcome existing denominational prejudices. “Of his
wishes and designs in relation to the Baptists he thus
openly speaks to a correspondent from Missouri :

“ I do intend to continue in connection with this people so
long as they will permit me to say what I believe; to teach
what I am assured of, and to censure what is amiss in their
views or practices. I have no idea of adding to the catalogue

REGARD FOR THE BAPTISTS. 135

of new sects. . . . I labor to see sectarianism abolished and
all Christians of every name united upon the one foundation
upon which the apostolic Church was founded. To bring
Baptists and Pzdobaptists to this is my supreme end. But
to connect myself with any people who would require me to
sacrifice one item of revealed truth, to subscribe any creed of
human device, or to restrain me from publishing my senti-
ments as discretion and conscience direct, is now, and I hope
ever will be, the farthest from my desires and the most in-
compatible with my views. And I hope I will not be ac-
cused of sectarian partiality when I avaw my conviction that
the Baptist society have as much liberality in their views, as
much of the ancient simplicity of the Christian Church, as
much of the spirit of Christianity about them, as are to be
found among any other people. To say nothing of the things
in which they excel, this may be said of them without preju-
dice to any. And that they have always been as eminent
friends of civil and religious liberty as any sect in Christen-
dom will not, I presume, be denied by any. But that there
are among them some mighty Regulars who are as intoler-
ant as the great pontiff of good order and regularity, no
person will deny. But that there is in the views and prac-
tices of this large and widely-extended community a great
need of reformation and of a restoration of the ancient order
of things, few will contradict. In one thing they may appear,
in time to come, proudly singular and pre-eminently distin-
guished. Mark it well. Their historian, in the year 1900,
may say, ‘We are the only people who would tolerate, or
who ever did tolerate, any person to continue as a reformer
or restorer among us. While other sects excluded all who
would have enlarged their views and exalted their virtues,
while every Jerusalem in Christendom stoned its own pro-
phets, and exiled its own best friends and compelled them to
set up for themselves, we constitute the only exception of this
kind in the annals of Christianity—nay, in the annals of the
world.’ I think it not a very precarious perhaps that this
may yet be said of this ancient and singular people. But

136 MEMOIRS OF ALEXANDER CAMPBELL.

should it come to pass that neither they nor any other people
could say that of themselves, then, most assuredly, if ever
there be a united and a happy state of the Church upon this
earth—if ever there be a millennium—the Baptist society, as
well as every other, will have to be immersed in that general
catastrophe which awaits every sect which holds a principle
incompatible with this millennial state of the Church.” (C. B.,
vol. iii., p. 320.)

While Mr. Campbell thus felt and expressed a special
regard for that religious community which, in his judg-
ment, approached most nearly to the apostolic standard,
and desired to continue in communion with it, he
constantly maintained his own independent position.
When accused of inconsistency as a restorer of primi-
tive Christianity in having communion with the Baptists,
who had not adopted the ancient order of things, he
thus plainly expressed his views of what is called “< full
communion :”

“ When I unite in prayer with a society of disciples, I have
full communion with them in certain petitions, confessions
and thanksgivings, but requests may be presented, confessions
made and thanksgivings offered in which I have not full com-
munion. The same may be said of any other social act of
worship. All that I intend by the phrase is, that I will unite
with any Baptist society in the United States in any act of
social worship, such as prayer, praise or breaking bread in
commemoration of the Lord’s death, if they confess the one
Lord, the one faith, the one hope and the one baptism; pro-
vided always that, as far as I can judge, they piously and
morally conform to their profession. . . . I consider every
act as only expressing approbation of the thing represented,
and of them in so far as they conform to it. Therefore, I
frankly and boldly declare to them, as Paul did to the Corinth-
ians, the things in which I praise them, and the things in
which I praise them not. And I know of no way, of no
course that any Christian can pursue consistently with the

CHRISTIAN COMMUNION. 137

New Testament, consistently with his serving God and his
own generation, but this one. Therefore, I advocate it and
practice it.”

Referring to the more rigid views to which he was
led in 1811 on the subject of religious fellowship, he
continues:

« I have tried the pharisaic plan and the monastic. I was
once so straight that, like the Indian’s tree, ‘I leaned a little
the other way.’ And however much I may be slandered now
as seeking ‘ popularity’ or a popular course, I have to rejoice
that to my own satisfaction, as well as to others’, I proved
that truth and not popularity was my object; for I was once
so strict a separatist that I would neither pray nor sing
praises with any one who was not as perfect as I supposed
myself. In this most unpopular course I persisted until I dis-
covered the mistake, and saw that on the principle embraced
in my conduct there never could be a congregation gr church
upon the earth.” (C. B., vol. ili., p. 373.)

Mr. Campbell thus thought there was great incon-
sistency among professors of religion in regard to
the subject of communion. He did not think this con-
fined to a participation in the Lord’s Supper, but that
there was also Christian communion in uniting in prayer
or praise, or other acts of religious worship.

« There is,” said he, “a certain place, called Zhe Family
Altar. Baptists and Pedobaptists of different name often
meet at this ‘ family altar,’ and there unite all in one com-
munion. In their monthly concerts for prayer, etc., there is
another ‘altar,’ at which all sects sometimes meet, and all
have full communion in prayer and praise. But if,on the
next day, the Lord’s table was furnished, they would rather
be caught in company with publicans and sinners than sit at
the side of those with whom they had full communion in
prayer and praise a few hours before. Their consciences
would shudder at the idea of breaking bread in full com-

12 *

138 MEMOIRS OF ALEXANDER CAMPBELL.

munion with those with whom, yesterday or last night, they
had full communion in adoring, venerating, invoking and
praising the same God and Redeemer. . . . It must be con-
fessed, too, that the New Testament presents baptism as prior
to social prayer and praise, as indispensably preceding these
as the Lord’s Supper.” . . .

These passages afford a clear insight into the state of
Mr. Campbell’s convictions at this time in regard to
the vexed question of communion. Remembering the
earnestness and faith in which the church at Brush Run
sought to know and to do the will of God, while yet
mistaken in regard to baptism, his feelings led him to
wish to have communion with any similar churches,
though they might be yet Pedobaptist. Nevertheless,
he remained fully satisfied that the New Testament pre-
sented baptism as ‘‘indispensably preceding” social
communion in religious acts. Thus he was placed in a
strait between his conviction on the one hand that there
were saints of God in all parties, and on the other that
obedience to the ordinances of the Gospel was necessary
to church membership. His feelings led him to recog-
nize all as Christians who gave evidence of faith and
piety, while his views of the Gospel restricted him to
formal communion with those only who had publicly
professed to put on Christ in baptism. In practice he
was governed exclusively by his conscientious convic-
tions, and was thus often obliged to do violence to his
feelings; nor was it until after some years that a some-
what different view of the subject finally relieved him
from the practical difficulties connected with this com-
munion question.

Mr. Campbell was, upon the whole, during this year
(1825) greatly encouraged by the progress of the views
he advocated.

PROGRESS OF TRUTH. 139

‘* We are happy to find,” said he, after his return from a
tour (C. B., iii., 267), “that, in spite of the reigning doctors
of tradition, the people are gradually awakening to a sense of
their religious rights and privileges. We find a large majority
of most religious communities are quite unsettled in their
views of religious principles and practices. They have lost
the greater part of that confidence which was the characteristic
of every sect some quarter of a century ago. Many who
thought their Church almost infallible readily admit that she
not only may, but that she frequently does, err. And there is
a spirit of inquiry marching forth, before which, most assuredly,
the rotten systems of tradition and error must and will fall.”

These anticipations were strongly corroborated by
passing events. John M. Duncan, pastor of the Pres-
byterian church in Tammany street, Baltimore, about
this time published a book ‘* On the Rise, Use and Un-
lawfulness of Creeds and Confessions of Faith in the
Church of God.” He boldly controverted the doctrine
taught by Dr. Miller of Princeton a short time before,
in a pamphlet advocating creeds, and declared his view
to be that ‘‘ God alone is lord of the conscience, and
that his Bible is the only rule of faith and practice; or,
if the reader pleases, that church courts and human
creeds are not entitled, in any shape or form, to control
the human conscience.” This able and conclusive work
of Mr. Duncan created considerable excitement, which
was in no wise lessened when he and Charles McLean,
pastor of the Presbyterian church in Gettysburg, both
declined the jurisdiction of the Presbyterian Church in
the United States, on the ground of their objections to
creeds and confessions of faith. The Synod of Balti-
more then declared their congregations ‘‘vacant,;” but
these, with great unanimity, took part with their pastors,
who continued to minister to them as usual. Not long

140 MEMOIRS OF ALEXANDER CAMPBELL.

afterward, for similar reasons, the Presbyterian church
on Thirteenth street, Philadelphia, renounced the
authority of creeds and Presbyterian church courts,
and with their pastor, Mr. Chambers, continued to meet
as before, receiving numerous accessions.

In several Baptist associations which Mr. Campbell
visited during the fall he was also much pleased to
observe the progress of liberal views and the good spirit
which prevailed. On the Western Reserve, all things
seemed to be moving on favorably, and in the Stillwater
Association, which had been shortly before formed of
churches in the counties of the same State contiguous to
the Ohio river, he found most of the messengers disposed
to adopt the reformatory views. The case was far dif-
ferent in the Redstone Association, to which James
Philips, a Welsh Baptist preacher, was sent as a mes-
senger from Stillwater, and denied admission because
of his open opposition to creeds. The Redstone Asso-
ciation, indeed, under the leadership of Mr. Brownfield
and others, refused at their meeting to receive the mes-
sengers from any churches which did not in their letters
expressly recognize the Philadelphia Confession of
Faith. They undoubtedly had the constitution of the
Association in their favor, for in this there was a clause
requiring the churches to recognize the Philadelphia
Confession. This, however, had not been adopted by
the majority of the churches of the Association individ-
ually, and had remained heretofore entirely inoperative.

In Kentucky a spirit somewhat similar to this marked
the course of the Long Run Association, meeting in
Bullitt county. P. S. Fall, who, from ill health, had
given up his charge in Louisville, and was now in
Frankfort, had been clerk of this Association, to which
the Louisville Church belonged in 1824, and had been

SPIRIT OF INQUIRY. 141

appointed to write the circular letter for 1825, and to de-
liver the introductory address. This address, which
was on the ‘‘ Opening of the Reign of the Messiah,”
was so novel in its subject, and so different from the
usual theological disquisitions in its style, that it excited
much remark. The Circular Letter, however, which
maintained that ‘* the Scriptures of the New Testament
were the only and all-sufficient rule of faith and man-
ners,” was regarded with still greater suspicion, and met
with much hostility. After having been violently as-
sailed and placed in the hands of a committee for inves-
tigation, by whom some slight verbal changes were
made and an explanatory sentence added, it was
again read and discussed in the Association, and finally
rejected by the casting vote of the moderator, Elder
George Waller. On his return to Frankfort, Mr. Fall
read the letter to Dr. Noel and Jacob Creath, Sr., who
both warmly approved it, the former remarking, ‘If I
had been there, it should have passed.”

The opposition, however, of a few leaders among the
Baptists, who feared innovation, and desired to maintain
the usages of the party, had but little effect in arresting
the progress of the reformatory principles among the
churches. At the very meeting of the Long Run Asso-
ciation which rejected the circular letter advocating the
Bible as the only rule of faith and manners, the queries
presented by some of the churches were quite signifi-
cant of approaching change. Among those referred to
the churches for zmvestigation were the following :

‘1. Isthere any authority in the New Testament for
religious bodies to make human creeds and confessions
of faith the constitutions or directories of such bodies
in matters of faith or practice?

‘« 2. Is there any authority in the New Testament for

142 MEMOIRS OF ALEXANDER CAMPBELL.

Associations? If so, what is it? If not, why are they
held?

‘¢3, Are our Associations, as annually attended, of
general utility?”

Such inquiries indicated that the New Testament
was beginning to be recognized among the Kentucky
churches also as the true religious standard, and that
there was a waning faith in the existing order of things.

Soon afterward, in the beginning of 1826, Mr. Fall
removed to Nashville at the earnest invitation of the
church in that city. Some of its members were already
deeply interested in the proper method of studying the
New Testament. Others had become alarmed at a
rumor that Mr. Fall was abandoning the Baptist faith.
Dr. John C. Ewing, however, the clerk of the church,
wrote to him (Aug. 28, 1825): ‘* You need have no
apprehensions on this ground, and you will find enough
here to support you who are tied to no doctrines but
those that are indubitably scriptural.” He accordingly
removed to Nashville, and in addition to his labors in the
church, which soon became entirely favorable to the
reformatory principles, took charge of a female acad-
emy—an occupation for which he was eminently fitted,
and in which he became highly distinguished both here
and at Frankfort, to which he returned after some years.

CHAPTER V.

The new version—Its reception—Andrew Broaddus—Spiritual influence—
R, B. Semple—Disruption at Redstone—Brush Ran Church—Tour to
Nashville—Stillwater Association—Mahoning Association—Death of Mrs.
Campbell—Religious movements.

A SECT is characterized by a marked stagnation of
religious thought. The theological system of each
party surrounds it with fixed boundaries which afford no
outlet to free investigation. A special orthodoxy, like
the hardened shell of a mollusk, prohibits any further
growth or development, and the sect is walled in by an
incrustation derived from itself, from which there is no
escape except by casting off the entire covering. The
feelings, views and aims of each party acquire a monot-
onous uniformity within the narrow precincts to which
its creed confines them. Even the word of God fails to
impart a single free ray of knowledge through the
opaque investiture which forbids its entrance, and which
opposes itself equally to light from without and growth
from within. Hence it is that advances toward higher
and nobler views of religion are never made by the
partisan or the bigot, but by men who have been eman-
cipated from spiritual thraldom, and who are either
disconnected from all sects or but loosely attached to
any. Such men have appeared at various periods in
the history of the Church, and it has been through their
instrumentality that broader and better conceptions of

divine truth have been presented—that there has been
143

144 MEMOIRS OF ALEXANDER CAMPBELL.

from time to time an enforced readjustment of parties,
and upon the whole a certain amount of progress toward
simpler and truer views of the gospel.

Such reformers, however, have been usually so far in
advance of their times that they have been neither coun-
tenanced nor comprehended by the people with whom
they happened to be associated. But an instinctive
and unerring sympathy has ever united such independ-
ent thinkers with each other, and however separated
they may have been by time and space or accidental
differences, they have recognized each other as fellow-
laborers in God’s husbandry, and have admired and
cherished the products of each other’s toil. Thus Mr.
Campbell loved the memory of the great and good, and
availed himself of whatever influence and authority a
calmer judgment or an advancing knowledge on the
part of religious society had conceded to their works, to
continue the structure they had partly reared and carry
forward the common purpose of religious reformation.
Hence it was that having for several years highly es-
teemed the character of George Campbell, of Aberdeen,
and his admirable critical dissertations upon the gospels,
as well as his new version from the Greek text, and
being greatly pleased with the free renderings and
annotations of Macknight on the Epistles, and of Dod-
dridge on the Acts of the Apostles and Revelations, he
concluded to compile from these three sources a com-
plete translation of the New Testament, with the addi-
tion of such hints and aids as might be conducive to a
true comprehension of the sacred writings.

To this work he therefore devoted every spare mo-
ment during the winter of 1826. Having collected all
translations of any note, he carefully examined every
word, comparing the various renderings, and adding

NEW TRANSLATION. 145

such notes and observations as would serve to elucidate
the text and assist the English reader. He had formed
previously a very inadequate idea of the amount of
labor thus involved, but from his great interest in the
subject it became to him a labor of love, or, as he termed
it, ‘“ a delightful and profitable employment,” a ‘‘ happy
necessity” of reading, comparing and examining all the
various translations for the purpose of understanding
more fully the blessed volume. In accordance with
his plan, he reserved to himself the right of placing in
the text the rendering of one translator in preference to
that of another if it seemed more clear and accurate,
placing, however, the rejected version in the margin or
appendix, so that the reader might have both before
him. He also expressly announced in his prospectus
that he would introduce ‘‘ one improvement” in order to
render the version complete. <‘ Sundry terms,” said
he, “are not ¢vans/ated into English, but adopted into
those translations from long usage. ‘These terms are
occasionally translated into English by Campbell and
Macknight, but not always. We shall uniformly give
them the meaning which they have affixed to them
wherever they occur, and thus make this a pure Eng-
lish New Testament, not mingled with Greek words,
either adopted or anglicized.”

This work appeared in the spring, in one volume
octavo, of some five hundred and fifty pages, well
printed on good paper and in large type, with general
and special prefaces, hints to readers, and notes, consti-
tuting the most important aid to the study of the New
Testament ever published in so compact and cheap a
form. Mr. Campbell well knew how much a new ver-
sion would tend to promote the private reading and
examination of the Scriptures, and to overcome that

VOL. 11.—K 18

146 MEMOIRS OF ALEXANDER CAMPBELL.

slavish attachment to particular words and phrases
which were supposed to favor party tenets. He earn-
estly desired to bring individual minds into contact with
the word of God, free from all sectarian bias and from
the influence of the phraseology of favorite proof-texts,
which seemed to carry conviction rather from their
familiar sound, than from their actual meaning or their
relevancy. In shori, he wished to foster that spirit of
inquiry which had been aroused, and to present to the
people at large a version of the New Testament free
from antiquated and transferred terms, and accurately
expressed in modern English, in order that no veil
might be interposed between men’s understandings and
the sacred teachings. He believed, furthermore, that
as the translation was the work of Congregational and
Presbyterian ‘‘divines,” it would have thus a passport
to public confidence which no Baptist version could
possess.

The ‘‘ one improvement,” however, which he made,
as announced in his prospectus, was of such a nature
as to make it difficult to decide whether most to admire
in it his ingenuity, his frankness or his intrepidity.
Each one of the translators had declared that the word
rendered baptism meant immersion, yet in deference tu
usage they continued the anglicized Greek term. Tak-
ing them at their word, Mr. Campbell simply gave the
English meaning, which they had authorized, for this
word and its cognates, so as to avoid ambiguity and
make the work complete as a translation. He wished
the version to express freely and fully the idea to be
conveyed, just as it did to those to whom, in the original
Greek, it was first addressed ; and he could not consent
conscientiously to furnish for corruptions, against which
he had so successfully battled, the covert of untranslated

RECEPTION OF THE NEW VERSION. 147

words in which they had so long sought shelter. He
therefore boldly and fearlessly placed in the text the
English of the words in question, and evinced at once
his supreme love of truth and his superior moral cour-
age in being the very first to furnish to the English
reader a version of the New Testament completely
rendered into his own vernacular. From the moment-
ous issues involved in simply rendering these words
into English, all others had shrunk in dismay, and
though conscientiously compelled, as scholars, to admit
their true signification, they dared not venture, by man-
fully adopting it, to condemn unchristian practices at
which they had themselves connived. There is, ac-
cordingly, perhaps, no act of Mr. Campbell’s life which
exhibits in bolder relief the noble independence of his
character than this ‘‘ one improvement” which he made
in thus completing the translation of the New Testa-
ment as given by Doctors Campbell, Macknight and
Doddridge.

As was to be expected, the Padobaptists were far
from being pleased with a work which gave such a
clinching to the arguments with which Mr. Campbell
had already transfixed their favorite tenet; for the
sacred volume itself now spoke in plain English, and
every subterfuge was swept away. As the translation
was, however, substantially that of their own great
men, they were unable to make any effective opposi-
tion. On the other hand, the Baptists as a people were
not much better satisfied with the ‘*improvement” which
Mr. Campbell had made, since, while it sanctioned
their exclusive practice of immersion, it took away from
them the cherished Scripture authority for their name
as a denomination. In this version, John was no longer
“the Baptist,” but simply ‘‘the immerser,” and they

148 MEMOIRS OF ALEXANDER CAMPBELL.

felt reluctant to lose from their party so famous a cha-
racter and so honored a title. In some of their peri-
odicals, therefore, those among them who were indis-
posed to change, began to oppose the reformatory
movement, and to create suspicion and hostility by
misrepresentations of Mr. Campbell and appeals to
denominational prejudices. Foremost among these
were sundry correspondents of the ‘* Baptist Recorder,”
edited at Louisville by Messrs. George Waller and
Spencer Clack. Others, in the ‘‘ Western Luminary,”
assailed the new version with great bitterness, endeav-
oring to make the impression that Mr. Campbell had
made many alterations in the text in order to favor his
own views, etc. One writer asserted that he had made
at least eighty variations from Dr. George Campbell’s
translation on the single subject of baptism, because he
found that Mr. Campbell had, according to his pros-
pectus, changed the word baptism and its cognates
wherever they occurred into immersion and immerse,
etc. Here it was simply the repeated change of a
single word or the repetition of one change, but the
desire was to make the impression that there were
eighty distinct and different alterations. Mr. Campbell
observed in reply that the writer ‘“‘ had teld eighty lies
in telling one truth, as if a man should say he had
seen eighty pigeons when he had only seen one pigeon
eighty times.” Again, because he had in Acts xx. 28,
adopted the reading of Griesbach—‘*Church of the
Lord,” instead of ‘ Church of God,” in harmony with
his plan to place the most approved reading in the text,
giving the others in the appendix, it was insinuated that
he was an Arian, though the orthodoxy of Griesbach,
the author of the change, was never called in question.
Such was the general character of the pitiful and pigmy

HINTS TO READERS. 149

efforts to discredit and oppose the reformatory princi-
ples which were now making themselves very widely
felt and were changing the sentiments and the practice
of entire religious communities.* In hardly any case
did the opposition assume a frank and manly character.
On the contrary, it was almost invariably carried on by
means of misrepresentation and calumny; by anony-
mous and irresponsible writers, and by editors who
carefully excluded from their columns Mr. Campbell’s
exposures of the sophistries and perversions they had
eagerly published against him. The cause, neverthe-
less, advanced with rapid strides; the circulation of the
“ Christian Baptist” was month by month extending
itself; new editions of the earlier volumes were de-
manded, and before the end of October nearly the
whole of the first edition of the New Testament was
disposed of, a number of copies being taken both by
Baptist and Pedobaptist preachers of liberal views,
and the work being highly praised by many persons of
learning and critical discernment. The ‘ prefaces” to
the different parts of the work, and especially the
« Hints to Readers,” were much commended. These
were, indeed, extremely valuable, as they gave a con-
nected view of the deszgn of each of the sacred books
and of the circumstances under which these were written.

# One of the singular facts connected with the opposition about this period,
was the burning of the new version of the Testament by Elder Edmund
Waller, a brother of one of the editors of the “ Baptist Recorder.” Having
kept the book for some six months, he then prayed ten days to know whether
he should burn it or not, and upon mature reflection came to the conclusion
to do so; so that having a good fire one day, and his family being out, he
shook the leaves well and burned it to ashes with a clear conscience. Such
an incident reveals more fully than any description could do, the state of
mind engendered by religious bigotry, which, according to circumstances, can
celebrate its auto-da-fé as well in burning the New Testament as in commit-
ting a heretic to the flames.

13 *

150 MEMOIRS OF ALEXANDER CAMPBELL.

It was quite a novel discovery to most readers to find
that these writings had really each a special purpose—
the Gospels, to show that Jesus was the Son of God; the
Acts, to relate the planting of the Christian Church ; and
the Epistles, to develop the duties of the Christian life.
They were surprised to see that in each there was a
consecutive train of reasoning or array of facts, so
greatly had men’s minds been mystified and their un-
derstandings confounded by the textuary system and
the speculations of theology. People now felt that they
could understand the divine revelations without the aid
of priests, and became everywhere engaged in the
diligent study of the word of God.

Among those Baptist ministers who approved the new
version, and who especially commended the ‘‘ Hints to
Readers,” was Andrew Broaddus, one of the most
talented and eloquent preachers of Eastern Virginia.
He was a man of highly-cultivated intellect and of
liberal spirit, though of a somewhat fastidious and
timid temperament. Some months after the appearance
of the letter from Bishop Semple, who, notwithstanding
the courtesy of Mr. Campbell’s reply, seemed disposed
to decline further correspondence, Mr. Broaddus had
sent a communication for the ‘‘ Christian Baptist,” in
whieh he expressed his approval of Mr. Campbell’s
views of the Christian religion as a dispensation, and his
general agreement with the sentiments in the ‘‘Sermon
on the Law” as to the Mosaic institution. In regard to
the ‘* Christian Baptist,” he said :

‘I find in it much to approve, something to doubt, and
something, too, from which I must dissent. Possibly, how-
ever, my dissension may be owing (in part at least) to the
want of a full and correct understanding of your sentiments.
I said, much to approve; I might use a stronger term and say,

OPERATIONS OF THE HOLY SPIRIT. 151

much to admire. With. several of your essays I have been
not only pleased but delighted. Many of your remarks, too,
in opposition to the errors and follies too prevalent in the re-
ligious world, meet my own views and receive my warm and
hearty commendation. In a word, I am greatly pleased with
what appears to be your drift and aim—viz., to clear the re-
ligion of Jesus of all the adventitious lumber with which it
has been encumbered, and bring back the Christian Church
to its primitive simplicity and beauty.”

Concurring with Mr. Campbell as to Christianity con-
sidered as a dispensation, he goes on to say :

* I do hope that, upon a more explicit declaration of your
sentiments, I may find no cause to disagree with you as to
what more nearly concerns the ature of that religion—the
agency, I will say, which produces it in us. I do not wish
you to consider me, at this time, as really differing from you
on this point: I only desire to be better satisfied. Let me
explain myself.

“ There are some among us possessed of strong apprehen-
sions that you are disposed to deny the existence of the re-
generating and sanctifying operations of the Holy Spirit on
the spirit or the heart of man, and that you would ascribe all
the religious effects produced in us solely to the influence of
the written Word or the external revelation of God. And
these apprehensions, permit me to add, are not, in all cases,
the effect of any prejudice against you. For myself, I have
said to others, as I now say to you, that I cannot think this of
you. I have seen, indeed, many things in your writings
which appear inconsistent with such a sentiment—a senti-
ment which obviously goes to the annihilation of all hope for
gracious aid in the Christian warfare, and, of course, to the
annihilation of prayer for any such aid. A sentiment which
would thus cut off communion with God, and let out, as I
may say, the very life’s blood of religion, I cannot think you
would maintain. Still, however, I would rather see you
more explicit upon this point: it appears to be due to your-

152 MEMOIRS OF ALEXANDER CAMPBELL.

self as well as to others: and to a compliance with this wish
I should suppose you can have no objection.

« That the word of God is the instrument of our regenera-
tion and sanctification, I have no doubt; nor would I think
of saying it is his usual method (whatever he may in some
cases choose to do) to operate on the soul zrdependent of the
Word. But that there is a living, divine agent, giving life
and energy to the Word, and actually operating on the soul,
is, in my view, a truth which forms one of the glorious pecu-
liarities of the religion of Jesus: and thus I would say, in the
language of the apostle, we are ‘ born again not of corruptible
seed, but of incorruptible, by the word of God, which liveth
and abideth for ever.’”

This communication, elegantly written and marked
by the utmost Christian courtesy and candor, was re-
ceived by Mr. Campbell with great pleasure, and he
remarked that there had not appeared in the ‘‘ Chris-
tian Baptist” a letter from any correspondent ‘‘ more
evangelical in its scope; more clear and luminous in
its object; more unexceptionable in its style; more per-
fect in its soul, body and spirit.”

“Iam not conscious,” said he, in reply, “that there is one
point of controversy between us in all the items of practical
truth embraced in your letter. Whatever diversity of opinion
might possibly exist between us in carrying out some princi-
ples to their legitimate issue, I am conscious of none in the
premises.” . . . Speaking of the ‘‘ agency” which produces
the Christian religion in men, he remarks: ‘ Were it not for
the pernicious influence of the tueories afloat on this subject,
I would assert my concurrence in opinion with you. This
may appear a strange saying, but it is in accordance with the
spirit of this work. I have taken a stand which I am deter-
mined, by the grace of God, not to abandon. I will lay down
no new theories in religion, contend for no old theories, nor
aid any theory now in existence. For why? Because no
theory is the gospel of Jesus the Messias. Nor can the

GOVERNING PRINCIPLE. 153

preaching or teaching of any theory be the preaching or
teaching of the gospel. And—please mark it well—NO
MAN CAN BE SAVED BY THE BELIEF OF ANY
THEORY, TRUE OR FALSE: NO MAN WILL BE
DAMNED FOR THE DISBELIEF OF ANY THEORY.
This position I hold worthy to be printed in majestic capitals.
- . . Whatever the Scriptures say, I say. The only ques-
tion with me is to understand each sentence in the light of
its own context. . . . To make mew theories is the way to
make mew divisions. To contend for the old is to keep up
the old divisions, either of which would be in direct opposi-
tion to all my efforts, and, what is still worse, in direct op-
position to the decisions of the Holy Spirit.”

We have here a clear statement of the principle which
governed Mr. Campbell throughout his entire life as to
his utterances on the subject of spiritual influence.
Knowing how the minds of the people were engrossed
with theories of regeneration to the neglect of Scripture
teaching, and how much such speculations contributed
to maintain religious dissensions, he had resolved to
discountenance every thing of this nature, and to con-
fine attention to the plain declarations of the word of
God. He could not be induced, therefore, to go beyond
its simple statements into any inquiries respecting the
unrevealed links in the chain of causation. By no
means denying that influences were exerted in answer
to prayer in regard to the conversion and sanctification
of men, he presumed not to define their nature, and
would neither propose a new theory on the subject, nor
give his assent to any of those already in vogue. Mr.
Broaddus had made a very near approach to Mr. Camp-
bell’s position when he said, as above quoted, ‘* that
the word of God is the instrument of our regeneration
and sanctification,” and that he would not say it was
God’s ‘‘ usual method to operate on the soul sndependent

154 MEMOIRS OF ALEXANDER CAMPBELL.

of the Word.” But when he added, ‘* there is a living
divine agent giving life and energy to the Word, and
actually operating on the soul,” he passed quite out of
Mr. Campbell’s field of view, the Bible alone, and
entered the domain of theological speculation. Mr.
Campbell could see no practical utility in this theory,
as the reception of it did not in any wise tend to induce
the supposed agency, and therefore availed nothing.
On the other hand, its adoption at once changed the
relations of those who embraced it to the word of God.
Men could no longer esteem this ‘* worthy of all accepta-
tion,” ‘*‘ greater” than the ‘‘ testimony of men,” ‘able
to make ‘them’ wise unto salvation,” or ‘‘ quick and
powerful ;” for the ¢keory declared it to be deficient in
energy and to be actually ‘‘ dead,” requiring some un-
defined agency to give it ‘‘ life.” This Mr. Campbell
could never for a moment admit, and it was in opposi-
tion to this very theological dogma that, adopting the
language of the proto-martyr, and in harmony with the
saying of Christ, ‘‘ The words that I speak unto you,
they are spirit and they are life,” he entitled his later edi-
tions of the New Testament, ‘‘ THE Livinc ORACLEs.”
His love for that sacred volume rendered him jealous of
every philosophy which would in the slightest degree
derogate from its power and its sufficiency when brought
into contact with the human mind. Such were his con-
ceptions of the ‘‘ glorious gospel of the blessed God,”
that he regarded it as embodying in itself ‘* the power
of God for salvation to every one who believed it,” and
as presenting, in the demonstrations of the Spirit and of
power which attended its introduction, all the evidences
necessary to the production of faith. He by no means
doubted or denied the impartation and aids of the Holy
Spirit, but as the promise of the Spirit was to delzevers

POINT OF DIFFICULTY. 158

only, he could not admit that it was given to unbelievers
in order to produce faith, as the theory in question re-
quired. He, therefore, thus expressed himself in his
reply to Mr. Broaddus:

“ If any man accustomed to speculate on religion as a mere
science should infer from anything I have said on these theories
that I contend for a religion in which the Holy Spirit has
nothing to do; in which there is no need of prayer for the
Holy Spirit; in which there is no communion of the Holy
Spirit ; in which there is no peace and joy in the Holy Spirit,
—he does me the greatest injustice. . . . All whom I baptize,
I baptize into the name of the Father, and of the Son, and of
the Holy Spirit. I pray for the love of the Father, the grace
of the Son and the communion of the Holy Spirit to remain
with all the saints. A religion of which the Holy Spirit is
not the author, the subject-matter and the perfecter is sheer
Deism. To aman who teaches otherwise I would say: ‘Art
thou a teacher in Israel, and knowest not these things? ...
The uncontrovertibie fact is, men must be born from above,
and for this purpose the glad tidings are announced. Let us
simply promulgate them in all their simplicity and force, un-
mixed with theory, uncorrupted with philosophy, uncompli-
cated with speculation and unfettered by system, and mark
the issue.”

However clear the view Mr. Campbell thus gave of
his position, and however proper, and, in a practical
point of view, sufficient the course he so earnestly ad-
vocated in the interests of Christian peace and union, it
must be confessed that the point of real difficulty re-
mained still untouched, and that, for want of a full ex-
planation of this, his views continued to be misappre-
hended and misrepresented. For it was undeniable
that ‘‘ influences” independent of the gospel were ex-
erted in regard to unbelievers in order to the production
of faith. Admitting that the ‘‘ power” was in the gospel

156 MEMOIRS OF ALEXANDER CAMPBELL.

or word of God, the question which demanded elucida
tion still recurred—Why do not all who hear the gospel
believe and obey it? Why, out of a large audience
who hear the gospel announced, will perhaps only one
or two individuals receive it and act upon their convic-
tions? Where all have alike the opportunity of hearing,
why is the gospel brought into contact with the heart
and mind of some and not of others or of all? Most
assuredly there is a special influence here to be ac-
counted for—an influence admitted by Mr. Campbell
himself equally with his opponents, since with them he
felt it his duty to offer up prayers for the conversion of
sinners, which necessarily supposed a special divine in-
tervention in their behalf. It was the conviction that
such aid was to be expected, coupled with the natural
and just longing of the human heart for some tangible,
personal and sensible evidence of acceptance with God,
that first gave rise to the mystical theory of regenera-
tion, which, engrafted by Jacob Beehler upon the more
simple faith of Wesley, had at length pervaded almost
the entire religious community. As this difficulty, there-
fore, still remained to be elucidated in the further pro-
gress of the Reformation, Mr. Campbell’s reply at this
period failed to prove entirely satisfactory to Mr.
Broaddus.
Hence, in his next letter, he said:

‘While many things in your answer, and many incidental
remarks in reference to this very point, met my admiring ap-
probation, I felt some degree of disappointment at the manner
in which you considered it proper to shape your reply in this
particular case. Your reasons are no doubt satisfactory to
yourself; perhaps they ought to be so to me and to all. ‘I
have heard much said about your answer to Paulinus, for it
has excited among us a high degree of attention. Some of

VIEWS OF ANDREW BROADDUS. 157

your readers are satisfied; some are not. And though, upon
a candid, careful reperusal of your letter, I think it justly due
to you to say that you are an avowed friend to the Spirtts
operations tn the production of genuine religion, 1 must
own that I could still wish you had found in your heart to
dispense with what I consider an over-degree of scrupulosity,
and to answer in a more direct manner. . . . I must think
you carry your scruples on the subject of theories and systems
to some excess.” After expressing his own disapprobation
of mere theorizing, he adds the following just remarks: ‘It
is to be lamented, indeed, that systems seem to please some
professors of religion more than the good news of salvation
by Christ, and that they manifest more solicitude for the pre-
servation of their beloved plans than for the maintenance of
vital and practical godliness. Touch every chord in the lyre
ot salvation, they still remain listless, unmoved, till the
darling notes be sounded to which their spirits are in unison.
Oh for the time when divine truth—the whole of divine truth
—shall be relished as coming from God !—when the souls of
professed Christians, tuned by grace, shall respond to every
declaration of the will of God; now with holy fear, now
with lively Zope, now with ‘joy unspeakable and full of glory,’
and always with obedient ‘fazth that works by love.’ This
will not be till the Bible is taken in good earnest as the
standard of faith and practice. Oh, sir, may God speed your
efforts to call the people to this only standard! May he assist
us to plant this standard, this milk-white banner, on the
heights of Zion, no more to be insulted by the parti-colored
flags of creeds and confessions of faith waving over it!”

While Mr. Broaddus was quite agreed with Mr.
Campbell in his opposition to creeds as standards of
faith, and in regard to the need of reformation among
the Baptists, and, in some measure, even to the restora-
tion of the ‘‘ ancient order of things,” he still clung
tenaciously to his theory of spiritual operations in con-
version, to which he seemed earnestly desirous of

14

158 MEMOIRS OF ALEXANDER CAMPBELE.

winning over his highly-esteemed friend, the editor of
the ‘‘ Christian Baptist.” In reference to the wish he
had expressed that Mr. Campbell had given a more
direct reply to his assertion that there was a spiritual
agency, “‘ giving life and energy to the Word and
actually operating on the soul,” the latter replied :

“ There may be questions proposed on subjects of which
the Bible speaks which the Bible will not answer. For ex-
ample, How does the Spirit influence the minds of men?
is a question I cannot answer from the Bible. Butif I be asked,
Does the Spirit regenerate the human heart? Does it influ-
ence the minds of men? I answer, the Bible teaches it does.
But I have a great scrupulosity of mind in going beyond what
is written on this subject in particular. The reason is, some
speculative theory of spiritual operation is the very essence,
the very soul, of every system of religion in Christendom. . . .
If any man ask me ow the influence and aid of the Spirit is
obtained, I answer, By prayer and the word of God.
Thus I will give direct answers so far as I think the Oracles
authorize.

“ But I am governed more in speaking upon this subject by
the following than by all other considerations: THE APOS-
TLES PREACHED CHRIST, AND NOT THE HOLY
SPIRIT; or, rather, they preached the Holy Spirit when
they preached Christ. So the Saviour instructed and com-
manded them. They preach the Spirit with most success
who say nothing about his work in conversion. So did
the apostles. In all the sermons pronounced by the apostles
to unregenerated persons, of which we have so many samples
in the Acts of the Apostles, they never once spoke of the work
of the Spirit in conversion. ot one example in all the
volume—not one model of the discourses we every day hear
about the work of the Spirit. The apostles remembered
that the Spirit was not to speak of himself, his own office and
work, but of Christ. Their good news, therefore, was about
Christ crucified.”

BISHOP SEMPLE. 159

His earnest pleading, however, for the simple teach-
ings of the word of God availed but little with the lead-
ing Baptist preachers in Virginia, so long as he refused
to commit himself to their favorite theory of spiritual
operations. Some speculative view of this subject had
indeed become, as Mr. Campbell well remarked, ‘‘ the
very essence, the very soul,” of modern systems of re-
ligion; and because he would not go beyond the actual
statements of the Bible in reference to the work of
human salvation, it was natural that those opposed to
nim should avail themselves of the popularity of the
theory of ‘‘ spiritual operations” in order to create prej-
udice against him, and that even good and pious men,
accustomed to rely on what they called their ‘* Christian
experience,” should stand in doubt of his religious posi-
tion. As he continued, in perfect consistency with the
principles with which he set out, to maintain the ground
he had taken, this subject became a very prominent
theme of discussion throughout his entire ministry, re-
curring again and again in various forms. In order to
avoid a too frequent reference to it, it may be here
stated that in the following year (1827) Bishop Semple
wrote a letter to Silas M. Noel, D.D., of Kentucky,
which was published in the ‘‘ Baptist Recorder,” in
which he remarked in relation to the letters of Mr.
Broaddus, above quoted: ‘‘ He [Paulinus] wrote some-
thing last year in which he certainly went too far. He
is now convinced (I am persuaded), and is guarded
against our friend Campbell’s chimeras.”

A writer, signing himself ‘‘ Querens,” in the ‘* Chris-
tian Baptist,” then publicly called upon Bishop Semple
to point out the ‘‘ chimeras” which he attributed to Mr.
Campbell. This Bishop Semple declined, saying that
Sandeman, Glas and the Haldanes had been master

160 MEMOIRS OF ALEXANDER CAMPBELL.

spirits upon the same system many years ago, and had
been effectually answered by Fuller and others. He
added :

“If I am called upon, then, to establish my assertions as to
Mr. Campbell’s views, I refer ‘Querens’ and all such to
Fuller’s work against Sandeman,” etc. He says he is indis-
posed to controversy, but adds: “ If, however, I should be
disposed to become a controversialist, I believe I should as
soon enter the lists with my friend Campbell as any other, for
three reasons. One is, on the points on which we differ 1
am persuaded he is palpably on the wrong side, and it would
not be a hard task to make it manifest. A second is, he is 80
much of a champion that to be beaten by him would not be
so discreditable as it might be with some other antagonists.
A third is, I think him a generous combatant with one who
wishes nothing but fair play.’”

To this letter, which Mr. Campbell transferred from
the ‘‘ Recorder” to the ‘‘ Christian Baptist,” he made a
very kind and respectful reply, showing that the bishop’s
plan of disposing of the matter was wholly unsatisfac-
tory to the public.

“ The reflecting part of the community,” he observed, ‘** will
say, Why not show that Campbell is wrong by the use of
reason and Scripture, rather than by defaming him?” He
concludes his answer thus: “ As you have more than once
commended many excellent things in the ‘ Christian Baptist,’
and as you are now drought out or dragged out to oppose
me, it behooves you to discriminate the things which you dis-
approve from those you approve in the ‘ Christian Baptist.’
And now, Brother Semple, I call upon you as a man, as a
scholar, as a Christian and as a Christian bishop, to come
forward and make good your assertions against your ‘friend
Campbell.’ My pages are open for you. You shall have
line for line, period for period, page for page with me. I
pledge myself to address you and treat you as a gentleman
and a Christian ought to do. You will not find an insinua-

ESSAYS OF PAULINUS. 161

tion nor a personality in all I may say of you. I wish to
give you a fair specimen of that sort of discussion which I
approve, and to show what reason, demonstration and Scrip-
ture declaration can achieve with an able and an honorable
opponent. There is no man in America I would rather have
for an opponent, if I must have an opponent, than thee.
Come forward then, Brother Semple—choose the topics, one
ata time; numerically arrange your arguments and proofs;
make everything plain and firm, and in good temper, spirit
and affection show me where I have erred; and if I cannot
present reason, Scripture and good sense to support me, I
will yield to your superior discernment, age and experience,
one by one, the points in which we differ. And as this work
is generally bound in volumes, your essays, the antidote or
the remedy, will descend with the poison to its future readers.”

As Bishop Semple paid no attention to this earnest
appeal, Mr. Campbell, after waiting some months,
thought it due to the cause he advocated to analyze the
bishop’s two letters to Dr. Noel, in which he had spoken
disparagingly of his views, and advocated creeds, etc.
This analysis, though kind in manner, was searching
in its range, and the result of the whole affair was de-
cidedly unfavorable to Bishop Semple’s reputation for
ability and wisdom, while his character as a pious and
devoted Christian remained unquestioned. During this
period Mr. Broaddus thought it due to himself to state
that Bishop Semple was mistaken in supposing that he
had at all changed his views in reference to the ques-
tions he had treated in his essays in the ‘* Christian
Baptist.” He also took occasion to renew his effort in
behalf of the theory of ‘‘ spiritual operations,” and for-
warded for the ‘‘ Christian Baptist” two very elegantly
and carefully written articles on the work of the Holy
Spirit in the salvation of men, in which he considered
the reality of a divine influence, its principal effects

VoL. 11.—L 14 #

162 MEMOIRS OF ALEXANDER CAMPBELL.

and its practical importance. He did not advocate
‘‘ irresistible operations,” or any of the particular sys-
tems of the day, nor did he contend for a divine influ-
ence of a mere physical nature detached from revealed
truth, but admitted that there dwelt in the word of truth
‘© a living principle which, when that word is received,
has a never-failing tendency to bring forth the fruits of
holiness in heart and life.” The leading sentiment of
the essays, however, was, in substance, ‘‘ that we are
dependent on the influence of the Holy Spirit to render
the word of truth effectual to our conversion and final
salvation.”

In his reply, Mr. Campbell said that few of the intel-
ligent readers of the ‘‘ Christian Baptist” would dissent
from the above views.

‘If you, Brother Paulinus,” said he, ‘‘ discard the doctrine
of irresistible operations upon unbelievers, you are happily
safe from the systems which I have been so long combating
and endeavoring to expose in my various essays on the work
of the Holy Spirit in the salvation of men. I have contended
that the Spirit of God kas done something which renders un-
belief and unregeneracy a sin in all men who have access to
the Bible, independent of anything to be done; and I have
taught that it wz27 do something for those who, from what it
has done, are immersed into the faith of the gospel. What
it Aas done has given strength to the weak, ézfe to the dead
and reclaimed enemies to God; what it wd do is to beget a
holy spirit and temper—to fill with peace and joy and right-
eousness those who believe. I will not, therefore, with the
speculative philosopher, make what the Spirit of God has
already done of none effect, to make way for something yet
to be done. Nor will I ascribe everything to what the Spirit
has done in the inditing and confirming the testimony, to the
exclusion of any influence upon the minds of those who.
through faith, have been immersed for the remission of sins

MAHONING ASSOCIATION. 163

and this heavenly gift. . . . The whole world, with whom the
Spirit of God strives in the wrztten Word now, as it once did
in the mouths of prophets and apostles, have no excuse for
their unbelief or unregeneracy ; and those who have put on
the Lord Jesus are invited to abound in all the joys, consola-
tions and purifying influences of this Holy Spirit.”

Thus the matter ended as before. Both equally be-
lieved that salvation was due to the work of the Holy
Spirit. Mr. Campbell thought that in conversion the
power was in the word of God. Mr. Broaddus sup-
posed that the direct aid of the Holy Spirit was neces-
sary to render that Word effectual. Both equally ad-
mitted the presence and influence of the Holy Spirit in
believers, and as Mr. Campbell thought it right to pray
for the conversion of men, he necessarily admitted that
some influence additional to that of the gospel was
exerted also in the case of unbelievers. The only
point, then, of real difference was simply the nature of
this influence, Mr. Broaddus regarding it as a direct
work of the Spirit upon the heart, and Mr. Campbell
pleading the Scripture declarations that the Holy Spirit
could be received only by believers. As to the nature
of the influences or aids which the latter virtually ad-
mitted in conversion, he at this period offered no opinion,
and Mr. Broaddus had brought no Scripture evidence
to show that the Holy Spirit could be received by an
unbeliever, or that any such theory of spiritual opera-
tions had ever been propounded in primitive times.

Pending these discussions, the cause of the Reform-
ation continued to make rapid progress among the
Baptist churches. In the fall of 1826, Mr. Campbell
attended as usual the Mahoning Association, which con-
vened at Canfield, August 25th, John Brown and John
Encell being associated with him as messengers from

104 MEMOIRS OF ALEXANDER CAMPBELL.

the church at Wellsburg. On the day of assembling,
Mr. Campbell preached at one o'clock, P.M., from 2
Tim. iii. 2. Adamson Bentley was appointed moder-
ator, and J. Gaskill, clerk. Those invited to a seat
were Corbley Martin, Sidney Rigdon, W. West, J. Os-
borne, Thomas Campbell and Walter Scott, it being the
first visit of the latter to the Western Reserve. The
presence of so many able preachers rendered the meet-
ing one of great interest and religious enjoyment.
After completing its business with entire harmony, the
Association made appointments for preaching on the
Lord’s day in the Presbyterian meeting-house. At 10
A.M., Walter Scott spoke from the r1th chapter of
Matthew; Sidney Rigdon then delivered an address
based on 16th chapter of John. After an interval, Mr.
Campbell read the last chapter of Malachi, and pre-
sented a view of the progress of the light of divine
revelation, which was so grand in its conceptions, so
striking in its illustrations and so comprehensive in its
scope that it made a most profound impression, and
was never forgotten by those who heard it.

Having been appointed by the Association its corre-
sponding messenger to both the Stillwater and Redstone
Associations, and the latter meeting in the following
week, Mr. Campbell, after tarrying at home one day,
set out to visit his old associates of disputatious memory.
He found that as at the meeting of the previous year
they had rejected all church letters which did not refer
to the Philadelphia Confession, so now the ruling spirits
had resolved to carry out their purposes with unsparing
zeal. The Association consisted of twenty-three or
twenty-four churches, each entitled to a representation
by three messengers. As Elder Brownfield and those
acting with him were aware that they could not com-

. WASHINGTON ASSOCIATION. 165

mand a majority of all the voters on any motion, they
determined to prevent those opposed to them from hav-
ing any participation in the business of the meeting.
Out of seventy-two voters they found only thirty to be
in their favor, and these thirty messengers, accordingly,
representing ten churches, constituted themselves the
Association, and appointing their own officers, pro-
ceeded to arraign, under the constitution, those churches
which had not formally accepted the Philadelphia Con-
fession. The fate of these churches was not long in
suspense. The church at Washington, after having
been denounced as Arian, Socinian, Arminian, Anti-
nomian, etc., was first denied admission. Next the
Maple Creek Church was brought up for trial and cut
off, though the actors expressed great regret for its
pastor, the aged Henry Spears, who was deservedly
beloved. After this, the church on Pigeon Creek, with
Matthias Luse as pastor, shared the same fate, as did
likewise the rest, ten churches thus excluding thirteen.
These high-handed measures, however, failed of their
purpose, and ultimately recoiled upon those who insti-
gated them. The excluded messengers immediately
assembled at a house about a half a mile distant and
requested Mr. Campbell to deliver a discourse, which
he did, and upon their return home, having reported
the case to their respective churches, most of these
agreed to send messengers to form a new association at
Washington in November, which was accordingly done.
At the first meeting of this Association, on Friday, Sep-
tember 7, 1827, the constitution drawn up at the con-
vention of churches in November previous was adopted
as the constitution of the Association. It was very
short, making no mention of the Philadelphia Confes-
sion, but declaring as the second article, ‘‘ We receive

166 MEMOIRS OF ALEXANDER CAMPBELL.

the Scriptures as the only rule of faith and practice to
all the churches of Christ.” As it gave four messen-
gers to each church, Brush Run Church was repre-
sented by Thomas Campbell, Joseph Bryant, John
Kawkins and Joseph Matthews. Matthias Luse was
chosen moderator and Ephraim Estep, clerk. James
Phillips of Steubenville, John Brown of Wellsburg, S.
Williams of Pittsburg and others present, were invited
to seats, and after a pleasant meeting the Association
adjourned to meet at Peter’s Creek in September of the
following year. To close the history of the Redstone
Association, it may be here added that the party under
Brownfield was as far from being at peace after the
disruption as before, since it carried within it those dis-
cordant elements which had been the cause of dissen-
sion in the past. More liberal doctrinal views and a
more favorable feeling toward missionary operations
had been for some time gaining ground among the
churches, and now began to prevail, while the hyper-
Calvinistic sentiments and narrow policy of the minority
became more and more confirmed by opposition. At
length overtures were made to form a new association
of the churches north of the National Road, and a con-
vention held at the Forks of Yough in May, 1832,
framed accordingly the constitution of the ‘* Mononga-
hela Association,” with which the churches generally
in this region became united, Elder Brownfield and a
few others of the ‘‘elect” remaining disconnected.
These became soon after involved in a suit at law with
the others for certain church property, which, after
causing them much expense and trouble, was decided
against the Brownfield party, so that the ‘‘ final perse-
verance” of those who had manifested so much hostility
to Mr. Campbell, and so overbearing and self-willed a

BRUSH RUN CHURCH. 167

spirit in the Redstone Association, reduced them at last
to a dissevered, discontented and insignificant faction.

The church at Brush Run, after its connection with
the Washington Association, did not long maintain itself
as a separate organization. It had already been greatly
reduced in number by removals. The spirit of emigra-
tion and the project of forming a sort of Christian colony
in a newer portion of the country, which had once be-
fore been decided upon, but not executed, still occupied
the thoughts of some of the members. James Foster,
at length, in the spring of 1826, concluded to sell his
imterest in the farm on which he lived, which he had ac-
quired by his second wife, a daughter of Mr. Welsh, to
whom, after the death of his first wife, he was married
March 25, 1813. John Wilson and some others agree-
ing to remove along with him, he purchased one thou-
sand acres of land in Marshall county, near what was
called Beeler’s Station, and here formed a new settle-
ment with his friends and established a small church,
which, in process of time, increased and gave origin to
others. In this retired and secluded region amidst the
hills, whose pure fountains and limpid rivulets, mur-
muring through deep and rocky dells, constitute the
sources of Grave Creek, James Foster continued to re-
side and to labor in behalf of the Reformation, rearing
a numerous family in the simple and industrious habits
of the early settlers. After his departure the few re-
maining members at Brush Run continued for a time in
connection with the Washington Association; but as it
was more convenient to many of them to assemble in
the vicinity of Mr. Campbell’s residence, a church was
finally constituted there, and the meeting at Brush Run
was discontinued.

During the year 1826, Mr. Campbell was again called

168 MEMOIRS OF ALEXANDER CAMPBELL.

upon to suffer domestic affliction in the loss of his
youngest daughter, Margaretta, who sickened and died
in the month of May, being then seventeen months old.
Mrs. Campbell’s health, too, seemed at this time to be
gradually failing, and, as symptoms of pulmonary dis-
ease began to appear, Mr. Campbell, after his return
from the Associations in September, thought it advisable
to try the effect of traveling and of a milder climate,
with a view to her recovery. Setting out accordingly
in November, he journeyed with her to Kentucky, ac-
companied also by his eldest daughter, now about six-
teen, but intelligent beyond her years and possessed
of remarkable personal beauty. Proceeding by easy
stages through Mason county, visiting many friends and
preaching at various points, he reached Versailles in
December, where he delivered a discourse upon the
typical revelations of the Bible, based chiefly upon the
fourth and sixth chapters of Nehemiah. The character
of the theme was well suited to his peculiar powers, and
such was the grandeur of the conceptions presented of
the different dispensations, and so striking the applica-
tions made to the existing conditions of religious society,
that an indelible impression was produced upon the
minds of those who heard it. He visited Louisville in
January, filling also some appointments in Indiana, and
passing thence to Nashville, spent some weeks there,
preaching frequently, to the great delight of the Church
and of the community, amongst whom the welcome
strangers formed many agreeable acquaintances and
found many warm friends.

The church at Nashville, under the labors of Mr.
Fall, was at this time fully engaged in the reformatory
movement. The previous year it had declined uniting
with any association, but during the fall of this yeas

CONCURD ASSOCIATION 169

(1826) had concluded to apply for admission into the
Concord Association on terms similar to those upon
which the Brush Run Church had first entered Red-
stone—viz., that no creed other than the Bible should
be required, and that the Association should have no
power to interfere with the order, doctrine or govern-
ment of the church, if the latter was governed in all
these matters by the New Testament. Quoting the
code of government published by the Association in
1825, as declaring that this body ‘‘ shall have no power
to lord it over God’s heritage, neither shall it have any
classical power or infringe upon any of the internal
rights of the churches,” the letter of the church goes
on to say:

““We understand this sentence as saying that the Associa-
tion has no power to determine what any church shall re-
ceive as her creed; or whether she shall have any creed or
confession at all other than the Bible; and, consequently, that
she has no power so to lord it over God’s heritage as to con-
demn any church for holding or teaching any scriptural
truths, though they be at variance with the opinions of this
body concerning such truths.”

To the basis of union thus defined the Concord Asso-
ciation had sufficient liberality to agree, thus affording
quite a contrast to the proceedings and spirit which
about the same time caused, as already mentioned, the
disruption at Redstone, and which were beginning to be
more or less manifest in other Associations in different
parts of the country.

During Mr. Campbell’s sojourn in Nashville his wife’s
health continued to fail, and she became fully impressed
with the conviction that she would not recover. She
was of a very thoughtful and reflective turn of mind,
very calm, patient and resigned to the Divine will, and

16

170 MEMOIRS OF ALEXANDER CAMPBELL.

with an uncommon tendency to look at every event in a
direct, plain and practical way. Of this she gave her
husband, while here, a singular proof. After stating to
him one day in private her conviction that the disease
under which she labored could not be cured, she went
on to say that it would give her the greatest happiness
to be assured, in case he should, after her decease, be
disposed to marry again, and it should prove in accord-
ance with his own feelings, that he would take her dear
friend Miss Bakewell to be a mother to her children.
Mr. Campbell, grieved that she should cherish such
forebodings respecting her case, sought to cheer her
with hopes of recovery, and exerted himself to the
utmost to remove all melancholy anticipations. Finding
him thus unwilling to share in those convictions of a
fatal issue which she calmly entertained, she forbore
at this time to urge the matter farther. It was, how-
ever, soon after decided that it would be best to return
to their home in Virginia, which they safely reached in
March (1827), after a four months’ absence.

During this tour Mr. Campbell delivered many dis-
courses, and gave great impetus to the progress of
liberal views in the region visited, while at the same
time he kept up the regular issues of the ‘‘ Christian
Baptist.” It was his custom always, before leaving
home even on the shortest excursion, to send on all the
appointments for public speaking which it was pos-
sible for him to fill, so that he had always before him a
series of meetings, and addressed the public somewhere,
in town or country, in houses of worship or in private
dwellings, daily, and often twice a day, on the great
themes of human salvation and the means of effecting
a universal union among the people of God. To these
great ends his life was consecrated, and to them all

REAL CAMPBELLITES. 17?

other matters were viewed as subordinate or merely
accessory. The opportunity he had enjoyed during his
recent tour of seeing more and more of the condition of
religious society under the influence of modern systems,
had but the more stirred his zeal for the introduction of
a better order of things. Apart from his religious asso-
ciations, he had also hosts of friends among those who
made no profession of religion, who were won by his
genial personal qualities and greatly admired his high
intelligence and transcendent abilities. For such persons
he felt ever a tender solicitude, and sought to use his
influence over them so as to lead them to Christ, being
well aware how prone men are to substitute personal
esteem for a religious teacher, or an intellectual assent
to some proposed system or plan, for the love of Christ
and the obedience of the gospel. Hence, in retrospect-
ing his tour, he said :

« While we rejoice in the assurance of meeting many of
our friends in that blessed state where there is no more sep-
aration, it must be acknowledged that there are some per-
sonally attached to us, and we to them, from various reasons,
concerning whose eternal life we can entertain but a very
slender hope. It is perhaps natural, but so it is, that while
we exercise benevolence toward all mankind, we more
ardently desire the salvation of some than of others. Hence
it is that on our list of friends there are some of whose salva-
tion we are not always sanguine, yet from their social and
merely human virtues, we feel compelled, with more than
ordinary zeal, to exclaim, ‘ Would to God that they were not
only almost, but altogether Christians? The Saviour once
looked upon and loved a young man of extraordinary virtue,
who with a sad and sorrowful heart bade him adieu... .
But this is a subject on which we can neither think nor write
with pleasure. We shall, therefore, dismiss it with the ex-
pression of a wish that none may construe attachments or

172 MEMOIRS OF ALEXANDER CAMPBELL.

friendships, based on considerations merely human, into an
affectionate regard for the Saviour and his disciples.”

The remarkable attractive power possessed by Mr.
Campbell reacted upon himself, and he could not avoid
feeling a peculiar interest in those who sought his friend-
ship, as the magnetized iron attracts in turn the magnet;
but he had the faculty of lifting himself above all at-
tachments merely temporal, and of rendering them sub-
sidiary to the higher claims of a spiritual and eternal
union. With regard to the Baptist communities which
he had visited, he found them, to his regret, greatly de-
ficient in congregational and family discipline, and ob-
serving an order of things far from being either scrip-
tural or beneficial. The practice of having but one
elder or preacher for four churches ; monthly meetings ;
sitting in judgment on ‘‘ Christian experiences ;” specu-
lative and textuary preaching, and the introduction of
doctrinal questions even into psalms and hymns; the
great neglect of the study of the Scriptures and various
similar aberrations from the teachings of the Bible, were
noticed and lamented.

During the previous year, Mr. Campbell had bap-
tized among others at Wellsburg, a young lad, Cyrus
McNeely, a son of Squire McNeely, of Cadiz, Ohio,
who was a Presbyterian, but of somewhat liberal views,
and with whom he used to stop in his early tours through
this region. Fora year after his baptism young Mr.
McNeely continued to attend meeting at Wellsburg, dis-
tant some twenty miles, and on the opposite side of the
river. James Phillips had some time before gathered
together a few members at Cadiz, and as he in the
spring of 1827 removed to Steubenville, Mr. McNeely
obtained a letter from Wellsburg, and united with the
Cadiz Church. Being possessed of ability and moral

MAHONING ASSOCIATION. 173

courage, and being a very decided and earnest advocate
of the ancient order of things, he at once induced the
church to commence the practice of weekly communion.
This innovation upon Baptist customs became accord-
ingly a matter of complaint at the meeting of the Still-
water Association, which was held at Wills’ Creek, near
the border of Guernsey county. Among the preachers
present, including Elijah Stone, Sedgwick, Pritchard,
Headley, Headington and others of Mr. Campbell’s
old opponents in Redstone, there was but one, a Welsh
preacher, Mr. Lee, who was in favor of allowing the
practice. As the lay delegates present, however, were
in favor of it, they outvoted the preachers, and the op-
position failed. Thus, the people, beginning to inquire
for themselves, had already advanced beyond those
who assumed to be their spiritual guides.

On his way with John Brown to the Mahoning meet-
ing, which was to take place at New Lisbon on the 23d
of August, Mr. Campbell called with Walter Scott at
Steubenville. Mr. Scott had, during the spring, issued
a prospectus for a monthly paper, to be called the
« Millennial Herald” and to be devoted to the exposition
of his views of the primitive gospel and of the coming
millennium, in which latter subject he had become
much interested, and on which he had already writ-
ten several articles for the ‘‘ Christian Baptist.” Mr.
Campbell had kindly noticed his prospectus in his
June number, and as he had obtained some subscribers,
he was, at the time of Mr. Campbell’s visit, preparing
to have the first number printed. After considerable
persuasion, however, he agreed to accompany the latter
to the meeting of the Association.

At the first session, Mr. Scott, with Samuel Holmes,
W. West and Sidney Rigdon, were invited as usual to

15°

174 MEMOIRS OF ALEXANDER CAMPBELL.

take seats in the Association. In the evening, Sidney
Rigdon delivered a discourse on John viii. On the
following day, the first item of business to be considered
was a request sent up from the church at Braceville, of
which Jacob Osborne was elder, as follows: ‘‘ We
wish that the Association may take into serious con-
sideration the peculiar situation of the churches of this
Association, and if it would be a possible thing for an
evangelical preacher to be employed to travel and teach
among the churches, we think that a blessing would
follow.” Some other preachers, J. Merrill, with J.
Secrest and Joseph Gaston of the Christian party, com-
ing in, were invited to seats, and it was voted ‘‘ that all
the teachers of Christianity present be a committee to
nominate a person to travel and labor among the
churches, and to suggest a plan for the support of the
person so employed.” It was also voted ‘‘ that a cir-
cular letter be written on the subject of itinerant preach-
ing, for the next Association, by A. Campbell,” and
that he deliver the introductory sermon of that year,
his alternate being Jacob Osborne, who at this time was
the moderator of the Association. After this, the com-
mittee of nomination made the following report:

“1. That Brother Walter Scott is a suitable person for the
task, and that he is willing, provided the Association concur
_in his appointment, to devote his whole energies to the work.
«2. That voluntary and liberal contributions be recom-
mended to the churches, to raise a fund for his support.

“3. That, at the discretion of Brother Scott, as far as re-
spects time and place, four quarterly meetings be held in the
bounds of this Association this year for public worship and
edification, and that at these meetings such contributions as
have been made in the churches in these vicinities be handed
over to Brother Scott, and an account kept of the same, to be
produced at the next Association. Also, that at any time and

PROVIDENTIAL ARRANGEMENTS. 175

at any church where Brother Scott may be laboring, any con-
tributions made to him shall be accounted for in the next
Association.”

This report being adopted, John Secrest delivered a
discourse in the evening from John iii. Next morning,
being the Lord’s day, the Association met at sunrise in
the Baptist meeting-house for prayer. At 11 o'clock,
A. M., Jacob Osborne delivered a discourse in the Pres-
byterian meeting-house, based on first chapter of He-
brews. He was followed by Mr. Campbell in a sermon
from the close of the seventh and the twenty-fifth chap-
ters of Matthew. A collection, amounting to $11.75,
was then taken up as a commencement in accordance
with the report of the committee, and a recess being
taken to immerse some who had come forward, the
brethren afterward assembled in the Baptist meeting-
house to break the loaf, after which they dispersed,
‘« much edified,” as the minutes state, and ‘‘ comforted
by the exercises of the day.”

Such are the brief records of a meeting which proved
to be prolific of important consequences, not at all fore-
seen by those who were the actors in it. The unex-
pected request from the Braceville Church; the unusual
course of the Association in appointing an itinerant
preacher; the accidental presence of Walter Scott; his
willingness to engage in the work; the attendance and
co-operation of prominent preachers from a religious
denomination known as ‘‘ Christians,” who were now
making many converts among the people,—the whole
peculiar combination of circumstances, indeed, was
such as Providence alone could have arranged for the
accomplishment of a great design.

Mr. Campbell was delighted that one in whom he
had so much confidence, and who was, he thought, so

176 MEMOIRS OF ALEXANDER CAMPBELL.

well fitted to promote the public interests of the Refor-
mation, as Walter Scott, had so readily consented to
enter into active service. He, in turn, overcoming the
timidity and irresolution of his own nature, and over-
ruled by the steadier purpose and bolder enterprise of
Mr. Campbell, threw off at once all his entanglements,
gave up his paper, dissolved his academy, and taking
leave of his family, at once devoted himself to a laborious
and active public ministry, in which he soon began to
develop those latent powers which the quick perception
of Mr. Campbell had long since noticed and admired.
During the fall months, Mrs. Campbell’s disease,
which in the summer had seemed slightly alleviated,
began rapidly to increase, and it soon became apparent
that recovery was hopeless. Of this she had herself
long been convinced, and looked forward to the time of
her release with the utmost composure. Her chief de-
sire seemed to be that she might first see her youngest
daughter, Clarinda, able to read the New Testament.
One day, when Miss Counselman called in to see her,
she found her listening to her little daughter, now six
years old, reading to her out of the sacred volume, upon
which occasion she remarked that the Lord had granted
her desire, and that she was fully ready to depart. A
few days before her death she took the opportunity, when
Mr. Campbell was alone with her watching by her bed-
side, to renew the subject of his future marriage, and to
express to him again her earnest wish that, as her de-
parture was now nigh at hand, he would, should he con-
clude to marry again and it should prove in harmony
with his own feelings, choose her beloved friend, Miss
Bakewell. Deeply moved and unable any longer to
cherish the hope that she might be spared to him, Mr.
Campbell could not withhold his assent, and his acqui-

MATERNAL SOLICITUDE. 197

escence in her wishes gave her the utmost happiness.
This was on Tuesday. The next day, Mr. Campbell
was requested to go to Mr. Gist’s, about one and a half
miles distant, to unite a daughter of the latter in mar-
riage with John Encell. He did not like to leave his
suffering wife, but she herself urged him to go, and he
finally consented, coming back immediately after the
ceremony. Miss Bakewell had come out to attend the
wedding, and came down afterward in company with
Mary Encell to see Mrs. Campbell. All unconscious
of what had occurred in relation to herself, she spent
most of the day in singing hymns for Mrs. Campbell,
in which the latter took great delight, especially in the
one beginning,
“ We sing the Saviour’s wondrous death :
He conquered when he fell.”

In the evening Miss Bakewell was compelled to return
to Wellsburg, and Mrs. Campbell died on the following
Monday, October 22d. Shortly before her death, she
assembled her five remaining daughters around her
bed, and made to them an address expressive of her
hopes and wishes in regard to their future course in life.
After speaking of her gratification in knowing that they
could all now read the Scriptures, she thus continued :

“ The happiest circumstance in all my life I consider to be
that which gave me a taste for reading and a desire for under-
standing the New Testament. This I have considered, and
do now consider, to be one of the greatest blessings which has
resulted to me from my acquaintance with your father. Al-
though I have had a religious education from my father, and
was early taught the necessity and importance of religion, yet
it was not until I became acquainted with the contents of this
book, which you have seen me so often read, that I came to
understand the character of God, and to enjoy a firm and

voL. 11.--M

178 MEMOIRS OF ALEXANDER CAMPBELL.

unbounded confidence in all his promises. . . . I say to you,
then, with all the affection of a mother, and now about to
leave you, I entreat you, as you love me and your own lives,
study and meditate upon the words and actions of the Lord
Jesus Christ. Remember how kindly he has spoken to and
of little children, and that there is no good thing which he
will withhoid from them who love him and walk uprightly.

“With regard to your father, I need only, I trust, tell you
that in obeying him you obey God, for God has commanded
you to honor him, and in honoring your father you honor Him
that bade you do so. It is my greatest joy in leaving you that
I leave you under the care of one who can instruct you in all the
concerns of life, and who, I know, will teach you to choose the
good part and to place your affections upon the only object su-
premely worthy of them. Consider him as your best earthly
friend, and, next to your heavenly Father, your wisest and most
competent instructor, guardian and guide. While he is over
you, or you under him, never commence nor undertake nor
prosecute any important object without advising with him.
Make him your counselor, and still remember the first com-
mandment with a promise.

« As to your conversation with one another, when it is not
upon the ordinary duties of life, let it be on subjects of import-
ance, improving to your minds. I beseech you to avoid that
light, foolish and vain conversation about dress and fashion
so common among females. Neither let the subject of ap-
parei fill your hearts nor dwell upon your tongues. You
never heard me do so. Let your apparel be sober, clean and
modest, but everything vain and fantastic avoid.
have often told you, and instanced to you, when in health,
the vain pursuits and unprofitable vanities of some females
who have spent the prime and vigor of their lives in the ser-
vile pursuits of fashion, . . . and what and where are they
now? Let these be as beacons to you. I therefore entreat you
neither to think, nor talk of, nor pursue these subjects. Strive
only to approve yourselves to God, and to commend your-
selves to the discerning, the intelligent, the pious. Seek their

MARITAL TRIBUTE. 179

society, consult their taste and make yourselves worthy of
their esteem.

“ But there is one thing which is necessary to all goodness,
which is essential to all virtue, godliness and happiness; I
mean necessary to the daily and constant exhibition of every
Christian accomplishment, and that is to keep in mind the
words that Hagar uttered in her solitude: ‘ Thou God seest
me.’ You must know and feel, my dear children, that my
affection for you, and my desires for your present and future
happiness, cannot be surpassed by any human being. The
God that made me your mother has, with his own finger,
planted this in my breast, and his Holy Spirit has written it
upon my heart. Love you I must, feel for you I must, and I
once more say unto you, remember these words, and not the
words only, but the truth contained in them: ‘ Zhou God seest
me. This will be a guard against a thousand follies and
against every temptation... .

“ I cannot speak to you much more upon this subject. I
have already, and upon various occasions, suggested to you
other instructions, which I need not, as indeed I cannot, now
repeat. . . . That we may all meet together in the heavenly
kingdom is my last prayer for you, and, as you desire it, re-
member the words of Him who is the way, the truth and the
lifes?

Such were the last words and some of the tender ap-
peals of this address, which Mr. Campbell subsequently
published entire in the ‘‘ Christian Baptist,” and which
strikingly exhibits the calm resignation, the pious
yearnings and the confiding, earnest trust of this Chris-
tian mother and faithful wife, of whom in her obituary
notice her husband bore this testimony :

“ The deceased was a Christian in profession and practice,
and did in her life and deportment for many years recommend
the excellency of the Christian profession to all her acquaint-
ance; and during her long illness, and in her death, she did
exhibit to her numerous connexions and friends how tran-

180 MEMOIRS OF ALEXANDER CAMPBELL.

quilly and cheerfully a Christian can meet death and resign
the spirit into the hands of a gracious and divine Redeemer.
‘I die,’ she said, ‘without an anxiety about anything upon the
earth, having committed all that interests me into the hands
of my faithful and gracious heavenly Father, and in the con-
fident expectation of a glorious resurrection when the Lord
Jesus appears unto the salvation of all who trust in him.’”

It was evident to all that Mr. Campbell felt his 5e-
reavement most deeply. Forbidden, however, to sor-
row as those without hope, possessed of remarkable
control over his emotional nature, and prompted to
cheerful activities by an innate unflagging energy, his
sadness, chastened by Christian resignation, was re-
served and silent, betraying itself only at times in the
quiet moments of confidential intercourse, in the sub-
dued spirit which marked his subsequent essays, and in
the character of the brief extracts which he occasion-
ally placed in the ‘‘ Christian Baptist,” as ‘“ The Dying
Mother,” from Pollock’s Course of Time, and the beau-
tiful passage from Irving upon ‘‘ Sorrow for the Dead”
—‘‘the only sorrow from which we refuse to be di-
vorced.”

Having been much dissatisfied with the character of
many of the psalms and hymns in general use, whose
sentiments he thought were not in accordance with the
New Testament, Mr. Campbell was at this time en-
gaged in preparing a hymn-book from which unscrip-
tural sentiments were to be excluded, and which he
hoped to render acceptable to the now numerous friends
of the Reformation. This volume, published in May,
1828, contained only one hundred and twenty-five pieces,
together with a treatise on Psalmody as a preface and
an essay on prayer at the close, making in all two hun-
dred pages. In addition to his other business, he was

WALTER SCOTT. 181

now acting as postmaster. Having found it inconve-
nient to send his letters and publications to West Lib-
erty office, distant four miles, he had induced the post-
office department to establish a post-office at his own
residence, which was thenceforth denominated BETH-
ANY, there being a post-town called ‘* Buffalo” in Mason
county. This was highly advantageous to him in many
respects. Being appointed postmaster, he enjoyed the
franking privilege, and was enabled greatly to extend
his correspondence. As he was much occupied, how-
ever, and often absent from home, he was under the
necessity of employing constantly a deputy to attend to
the business of the office, which he continued to retain
at his own pleasure for thirty years, through all the
different administrations and political changes in the
government.

Meanwhile, upon the Western Reserve, the Reform-
ation had received an extraordinary impetus. Placed
at length in a field where his religious aspirations and
fertile genius had room for development, Walter Scott
had entered upon his labors with a fervid zeal which
silenced timid counsels and disregarded conventional
impediments. He was then in the full vigor of life,
being nearly thirty-one years of age, having been born
in December, 1796, in the town of Moffat, and his
preparation for the work before him had been ample.
Educated at the University of Edinburgh, he had
largely added to his literary acquirements by assiduous
devotion to study and self-culture while engaged in
teaching during the ten years preceding his appoint-
ment as evangelist. Much more had he accumulated
vast stores of accurate Scripture knowledge and en-
larged religious observation and experience. His
memory was thoroughly furnished with the word of

16

182 MEMOIRS OF ALEXANDER CAMPBELL.

God; his faith and love had culminated in an affection-
ate personal attachment to the Redeemer, who was
ever present to his thoughts, and his imagination had
been fired by the glorious hopes and promises of the
gospel, which he ardently longed to see triumphant, in
its primitive purity, over the errors and corruptions of
the time. Having an agreeable musical voice and
graceful manner, a lively fancy replete with classical
and sacred imagery and abounding in striking illustra-
tions, he possessed many of the qualities of the suc-
cessful orator. At the same time, his genius for analy-
sis and classification, and his thorough insight into the
nature of the Christian institution, enabled him to pre-
sent its great and stirring themes with a force and clear-
ness seldom equaled. The circumstances, too, around
him were propitious. The churches had already been,
in a good measure, liberated from the usages and opin-
ions of the regular Baptists, and prepared to receive
the simple teachings of the Scriptures. There was no
longer that stagnation of religious thought which cha-
racterizes a sect. There had been for some years a
spirit of religious inquiry, and, with many, a diligent
searching of the Scriptures, which had created a long-
ing for a greater conformity to the primitive standard.
There was, in consequence, a considerable increase of
knowledge and a corresponding growth of liberality of
sentiment, which had extended far beyond the Baptist
community, and rendered the people of this whole re-
gion more favorable to religious investigation. Other
religious movements, too, had been for some time
operating to weaken the power of sectarianism and to
restore the Bible to its proper position. Prominent
among these, was one in many respects nearly allied to
the Reformation advocated by Mr. Campbell, and which

CHRISTIAN CONNECTION. 183

was at this time making great progress in Ohio, under
the labors of several popular preachers. Two of these,
as already mentioned, John Secrest and Joseph Gaston,
had attended the late meeting of the Mahoning Asso-
ciation, participating in its exercises and in the ap-
pointment of Walter Scott, and sympathizing in the
principles of the Reformation. The religious body to
which they belonged, had an earlier origin than that
which sprung from Mr. Campbell’s labors; but as this
was the first occasion on which the reformers came
fairly into contact with the ‘‘ Christian Connection,” it
will be proper here to notice the chief points in its
history.

CHAPTER VI.

Reformatory efforts—“ Christian Connection ”—B. W. Stone—Religious ex-
citement—Divinity of Christ—Joseph Gaston—Office of baptism restored
—lIncidents—Aylett Raines—Ancient gospel.

HE command to preach the gospel to every crea-
ture implied that it was adapted to the compre-
hension of every creature. As the great mass of man-
kind are incapable of comprehending abstruse and
mysterious subjects, the primitive gospel must have
been, therefore, something extremely simple in its state-
ment and evident in its nature. Moreover, as this gos-
pel was designed and fitted to save mankind and restore
them to the favor and fellowship of God, it must have
been equally designed and fitted to bring them into
union and fellowship with each other. When men sub-
stituted the incomprehensible dogmas of theology for
the simple word of God, and when these, elaborated
and systematized in the form of authoritative creeds,
became the means of perpetuating division and aliena-
tion, it is not strange that some, mistaking these systems
for Christianity, should denounce it as false and injurious
to society, or that those who loved the truth should re-
gard with aversion those false divisive standards and
those sectarian titles and designations by which religious
partyism and strife were constantly maintained. While
sectarianism had thus, on the one hand, been the fruitful
parent of infidelity, it had, on the other, provoked those
who perceived its baleful influence to seek its overthrow,
184

REPUBLICAN METHODISTS. 185

‘and to endeavor to restore to the world the simple gos-
: pel as it was preached in the beginning, and presented
upon the faithful page of inspiration. -

The close of the eighteenth and the early part of the
present century were remarkably characterized by efforts
of this kind, originating almost simultaneously in widely-
separated regions and amidst different and antagonistic
sects. The one with which the Reformers were now
brought into communication on the Western Reserve was
itself a combination of several distinct and independent
attempts at the much-desired reformation of religious
society. One of these originated among the Methodists
when the establishment of American independence had
released them from all foreign control and the subject
of church government became necessarily a matter of
discussion among them. Thomas Coke, Francis Asbury
and others labored to establish prelacy, being them-
selves regarded as ‘‘ superintendents” or bishops. On
the other hand, James O’Kelly, of North Carolina, and
some other preachers of that State and of Virginia, with
a number of members, pleaded for a congregational sys-
tem, and that the New Testament should be the only
creed and discipline. As the episcopal party, however,
were largely in the ascendant, these Reformers were
unable to accomplish their wishes, and finally seceded
at Manakin Town, North Carolina, December 25, 1793.
At first they took the name of ‘‘ Republican Methodists,”
but, at a conference subsequently held, resolved to be
known as CHRISTIANS only, to acknowledge no head
over the Church but Christ, and to have no creed or dis-
cipline but the Bible. The success of this movement
in the South, as it respects increase of numbers, was
not great, and it was after a time weakened by changes
and removals, but its principles were still maintained

16°

186 MEMOIRS OF ALEXANDER CAMPBELL.

by certain churches and a good many individuals
throughout this region.

Not long afterward, a physician of Hartland, Ver-
mont—Abner Jones, then a member of a Baptist church
—becoming greatly dissatisfied with sectarian names
and creeds, began to urge that all these should be
abolished, and that true piety alone should be made the
ground of Christian feliowship. In September, 1800,
he succeeded, by persevering zeal, in establishing a
church of twenty-five members at Lyndon, Vermont,
and subsequently one in Bradford and one in Pierpont,
New Hampshire, in March, 1803. A Baptist preacher,
named Elias Smith, who was about this time laboring
with great success in Portsmouth, New Hampshire, now
adopted Dr. Jones’ views and carried his church along
with him. Several other ministers, both from the Reg-
ular and the Freewill Baptists, soon after followed, and
with other zealous preachers, who were raised up in the
newly-organized churches, traveled extensively and
made many converts in the New England States, as
well as in New York, Pennsylvania, Ohio and the
British Provinces. Those concerned in this movement
also assumed the title of ‘‘ Chrzst¢ans,” and adopted the
Bible as the only standard of faith and practice.

About the same period, a third movement of a similar
character originated in Kentucky, under the influence
of a Presbyterian preacher, Barton Warren Stone, who,
on his own account no less than from his subsequent
connection with the subject of these memoirs, deserves a
more extended notice. He was a native of Maryland,
born December 24,1772. His father dying not long
after, the family removed in 1779 to Pittsylvania
county, Virginia, where he remained until about six-
teen years of age. Being fond of learning, he made

BARTON WARREN STONE. 187

great proficiency in the school to which he had access,
and speedily mastered the ordinary branches of an
English education. After the Revolutionary war, the
Baptists, and then the Methodists, created great religious
excitement in the neighborhood, and he ‘became greatly
impressed and agitated in relation to religion. Vacil-
lating between the two parties, and not knowing what
course to pursue, his religious impressions soon wore
off, and having determined to obtain a liberal education
with a view of engaging in the legal profession, he
entered, in 1790, a noted academy in Guilford, North
Carolina, under the care of Dr. D. Caldwell. Here he
found great religious excitement existing under the
ministrations of James McGready, an earnest and popular
Presbyterian preacher. Although the subject of religion
had now become distasteful to him, he, after some time,
consented to accompany his room-mate to hear Mr.
McGready, upon which all his religious feelings revived
with tenfold force, and for a whole year he was, as he
states, ‘‘ tossed on the waves of uncertainty, laboring,
praying and striving to obtain saving faith—sometimes
desponding and almost despairing of ever getting it.”
After a long struggle, he at length obtained peace of
mind in a retired wood, to which he had resorted with
his Bible, after hearing a touching discourse from William
Hodge on the text, ‘“ God is love.”

After completing his course of studies amidst pecu-
niary difficulties, he experienced a great desire to preach
the gospel, but was again involved in disquietude and
doubt in relation to his being divinely called and sent.
Assured by his friend, Dr. Caldwell, that a hearty de-
sire to glorify God and save sinners was a sufficient
encouragement to make the trial, he became a candi-
date for the ministry in the Orange Presbytery, and

(85 MEMOIRS OF ALEXANDER CAMPBELL.

placed himself under the direction of William Hodge,
of Orange county, North Carolina. Here ‘‘ Witsius
on the Trinity”—a doctrine to which he had as yet paid
little attention—was placed in his hands, and threw his
mind into a state of great perplexity, so that he began
to think of relinquishing entirely the study of theology.
Finding some relief, however, after reading Dr. Watts’
views on this subject, he appeared before the Presbytery
and was examined by the Rev. Henry Patillo, a learned
and estimable Scotchman, now advanced in years.
Before the next session of the Presbytery, however,
when he was to receive license, he fell again into a
depressed state, partly owing to pecuniary embarass-
ments, but more to the conflicting and abstruse doctrines
of the theology with which he had been occupied.
Concluding finally to give up the idea of preaching, he
set out for Georgia to engage in some other pursuit.
Here, through the influence of his brothers, who lived
in Oglethorpe county, he was appointed professor of
languages in an academy near Washington, where he
taught with great acceptance until the spring ot 1796.
Being now provided with means to pay his debts and
his desire to preach having revived, he resigned his
position and attended the meeting of the Orange Pres-
bytery, where he received license, the venerable old
father who addressed the candidates presenting to each,
not the Confession of Faith, but the Bible, with the
solemn charge, ‘‘ Go ye into all the world and preach
the gospel to every creature.”

Such, however, was his sense of the responsibility
of the ministerial office and of his own insufficiency,
that during his early efforts at preaching he became
again so much discouraged as to think of abandoning
the field; but being advised to go to the West, he at

THEOLOGICAL PERPLEXITIES. 189

length made his way, through many dangers and trials,
to the then small village of Nashville, being much
encouraged by the result of his efforts in preaching at
various points along the route. Afterward he visited
Kentucky on a preaching tour, and remaining some
time at Caneridge and Concord, in Bourbon county, his
labors were so acceptable to the churches there that
he was invited to become a regular pastor. Before
doing this, having to visit Georgia to settle some busi-
ness, he was appointed by the Transylvania Presbytery
to visit Charleston, in South Carolina, in order to solicit
funds to establish a college in Kentucky. It was during
this trip that he became wholly adverse to the institution
of slavery, from witnessing its results as he had never
seen them before. From this time, he constantly used
his influence in favor of every plan likely to ameliorate
or change the condition of the African race, and inher-
iting subsequently some slaves belonging to his mother’s
estate, in place of which he could have received money,
he brought them out to Kentucky and set them free.
Previous to his ordination, as he knew he would be
required to adopt the Westminster Confession as the
system of doctrine taught in the Bible, he determined
to give it once more a thorough examination. ‘This re-
vived all his old perplexities in reference to the Trinity,
election, reprobation, etc., as taught in the standard.
These difficulties he had for a considerable time man-
aged to evade by considering the above subjects as un-
fathomable mysteries, and by dwelling almost wholly
upon the practical duties of religion. But now, upon
re-examination, he found them to be essential parts of
the system he would be required to teach. He, there-
fore, with that candor which was a marked feature of
his character, determined to tell the Presbytery the

190 MEMOIRS OF ALEXANDER CAMPBELL.

state of his mind and request a delay until he could be
better satisfied. Before the Presbytery was constituted,
he took Dr. James Blythe and Robert Marshall, two of
the chief ministers, aside and made known to them his
difficulties. These they endeavored in vain to remove,
and finally inquired how far he was willing to receive
the Confession. He replied, ‘‘ As far as it is consistent
with the word of God.” They concluded this was suffi-
cient, and this therefore was the answer distinctly given
by Mr. Stone to the question, ‘‘Do you receive and
adopt the Confession of Faith as containing the system
of doctrine taught in the Bible?” No objection being
offered by any one, he was then ordained.

The account of his subsequent mental trials which
he gives in his autobiography, from which the above
facts are taken, is strikingly graphic and exhibits the
natural results of theological speculations upon a heart
yearning for truth.

« About this time,” says he, “my mind was continually
tossed on the waves of speculative divinity, the all-engrossing
theme of the religious community at that period. Clashing,
controversial theories were urged by the different sects with
much zeal and bad feeling. No surer sign of the low state
of true religion. I at that time believed and taught that
mankind were so totally depraved that they could do nothing
acceptable to God till his Spirit, by some physical, almighty
and mysterious power, had quickened, enlightened and re-
generated the heart, and thus prepared the sinner to believe
in Jesus for salvation. I began plainly to see that if God
did not perform this regenerating work in all, it must be be-
cause he chose to do it for some and not for others, and that
this depended upon his own sovereign will and pleasure. It
then required no depth of intellect to see that this doctrine is
inseparably linked with unconditional election ar.d reproba-
tion, as tgught in the Westminster Confession of Faith. They

CAUSE OF UNBELIEF. 1g}

are virtually one, and this was the reason why I admitted the
decrees of election and reprobation, having admitted the doc-
trine of total depravity. They are inseparable. Scores of
objections would continually roll across my mind against this
system. These I imputed to the blasphemous suggestions of
Satan, and labored to repel them as satanic temptations and
not honestly to meet them with Scripture arguments. Often
when I was addressing the listening multitudes on the doc-
trine of total depravity, on their inability to believe and on the
physical power of God to produce faith, and then persuading
the helpless to repent and believe the gospel, my zeal ina
moment would be chilled by the contradiction, How can
they believe? How can they repent? How can they do
impossibilities? How can they be guilty in not doing them?
Such thoughts would almost stifle utterance, and were as
mountains pressing me down to the shades of death. I tried
to rest in the common salvo of that day—z. e., the distinction
between natural and moral ability and inability. The pulpits
were continually ringing with this doctrine; but to my mind
it ceased to be a relief; for by whatever name it be called,
the inability was in the sinner, and therefore he could not be-
lieve nor repent, but must be damned. Wearied with the
works and doctrines of men and distrustful of their influence,
I made the Bible my constant companion. I honestly, earn-
estly and prayerfully sought for the truth, determined to buy
it at the sacrifice of everything else... .

“ From this state of perplexity I was relieved by the precious
word of God. From reading and meditating upon it, I be-
came convinced that God did love the whole world, and that
the reason why he did not save all was because of their un-
belief, and that the reason why they believed not was not
because God did not exert his physical almighty power in
them to make them believe, but because they neglected and
received not his testimony given in the Word concerning his
Son: ‘These are written that ye might believe that Jesus is
the Christ, the Son of God, and that believing ye might have
life through his name.’ I saw that the requirement to be

193 MEMOIRS OF ALEXANDER CAMPBELL.

lieve in the Son of God was reasonable, because the testi-
mony given was sufficient to produce faith in the sinner, and
the invitations and encouragement of the gospel were suffi-
cient, if believed, to lead him to the Saviour for the promised
Spirit, salvation and eternal life.

“This glimpse of faith, of truth, was the first divine ray
of light that ever led my distressed, perplexed mind from the
labyrinth of Calvinism and error in which I had so long been
bewildered. ...

“ Let me here speak when I shall be lying under the clods
of the grave. Calvinism is among the heaviest clogs on
Christianity in the world. It is a dark mountain between
heaven and earth, and is amongst the most discouraging hin-
drances to sinners from seeking the kingdom of God, and
engenders bondage and gloominess in the saints. Its in-
fluence is felt throughout the Christian world, even where it
is least suspected. Its first link is total depravity. Yet are
there thousands of precious saints in this system.”

About this period, the churches had fallen into a
state of religious apathy, and the power of religion
over the community seemed to be but feebly exerted.
A reaction, however, soon began, and a great excite-
ment occurred in the south of Kentucky and in Ten-
nessee under the labors of certain Presbyterian minis-
ters, among whom was the same James McGready
whose preaching had so strongly affected B. W. Stone,
while a youth, in North Carolina. Hearing of this re-
vival, Mr. Stone, in the spring of 1801, went down to
attend one of the camp-meetings held in Logan county.
Here he, for the first time, witnessed those strange
agitations and cataleptic attacks which had formerly
occurred under the preaching of Whitefield and others.
Many of the people were struck down as in battle, re-
maining for hours motionless, and then reviving in the
agonies of remorse or in the ecstasies of spiritual joy.

RELIGIOUS AWAKENING. 193

Young and old, saints and sinners, seemed equally
subject to these strange affections, which Mr. Stone,
after full consideration, believed to be the work of God,
designed to arouse men to attend to their spiritual inter-
ests. Upon his return to Caneridge, similar effects
occurred under his own labors, and a protracted meet-
ing being appointed in August, the interest felt through-
out the community brought together a multitude esti-
mated at more than twenty thousand. Methodist and
Baptist preachers aided, several preaching in different
parts of the encampment at the same time, and it was
believed that not less than one thousand persons, among
whom were many infidels, were struck down or other-
wise affected with these singular agitations.

It cannot be denied that great good resulted from the
intense religious excitement which thus prevailed in
various portions of Kentucky and Tennessee. Nor
were its effects by any means transient, but were felt
for some years in the rapid growth of the churches in
general and in a greater degree of religious fervor.
There were at this time several other preachers in the
Presbyterian connection who coincided in religious
views with Mr. Stone. These were McNamar, Thomp-
son, Dunlavy, Marshall and David Purviance, the lat-
ter being then a candidate for the ministry. As they
boldly preached the sufficiency of the gospel to save
men, and that the testimony of God was designed and
able to produce faith, ‘‘ the people appeared,” says Mr.
Stone, ‘‘ as just awakened from the sleep of ages; they
seemed to see for the first time that they were respon-
sible beings, and that the refusal to use the means ap-
pointed was a damning sin.”

This departure from the doctrines of the Confession
of Faith soon occasioned a virulent opposition on the

VOL. 11.—N 17

'94 MEMOIRS OF ALEXANDER CAMPBELL.

pait of those who adhered to it. The Presbytery of
Springfield, in Ohio, arraigned McNamar, and the case
came before the Synod at Lexington. Perceiving that
the decision would be adverse, the five preachers above
named drew up a protest against the proceedings and
withdrew from the jurisdiction of the Synod. The
Synod then suspended them and declared their congre-
gations vacant. This act produced great commotion
and division among the churches, and confirmed the
seceding ministers in their opposition to creeds and au-
thoritative ecclesiastical systems. They at first formed
themselves into a Presbytery, called the Springfield Pres-
bytery, and published an ‘* Apology,” in which they
stated their objections to the Confession of Faith, and
their abandonment of everything but the Bible as the
rule of faith and practice. This called out pamphlets
and sermons from the opposite side, and the views thus
canvassed became widely disseminated.

Soon after his separation, Mr. Stone called his con-
gregation together and informed them that he could no
longer preach to support Presbyterianism, but that his
labors should henceforth be directed to advance Christ’s
kingdom irrespective of party, absolving them from all
pecuniary obligations to him. He continued preaching,
however, almost daily to the people around, and en-
deavored to gain a support by cultivating with his own
hands his little farm, toiling often at night to accomplish
his task. Co-operating with his associates in the
‘«Springtield Presbytery” in preaching and planting
churches, a year had scarcely elapsed until such an
organization was perceived to be unscriptural, and was
by common consent renounced, all agreeing to take the
name of Christian, which they thought the only proper
title for Christ’s followers, and believed to have been

VIEW OF THE ATONEMENT. 195

given by Divine appointment to the disciples at An-
tioch. This step occasioned fresh attacks from the sects,
but in spite of all opposition the cause advanced and
churches and preachers were multiplied, the independ-
ency of each congregation being recognized and all
legislative and delegated authority abolished.

Shortly after this (in 1807), Mr. Stone became much
engaged in considering the difficult questions connected
with the atonement, and published some pamphlets on
this subject, objecting to both the Calvinian and Ar-
minian views of it. The commercial idea of the atone-
ment, satisfaction for debt, and that Christ died a tem-
poral, spiritual and eternal death for sinners, involved,
he thought, insuperable difficulties. Nor did the view
that Christ died to reconcile the Father to men seem to
him consistent with the fact that whzle men were yet
sinners Christ was sent to save them, or with the Scrip-
ture entreaty addressed to them, ‘ Be ye reconciled to
God.” Admitting that men are ‘‘ reconciled to God by
the death of his Son,” he regarded this restoration of
union and fellowship with God as constituting the
“« atonement,” taking this word in its ordinary ety-
mology as compounded of at and one, and as signify-
ing that God and man were thus once more at-one—
that man, having received pardon through faith in Christ,
and being made holy, was thus admitted to fellowship
with God.*

* The word “atone” was formerly spelled “artone,” which indicates its
proper pronunciation. That it is compounded of “a?” and “one” is a mere
hypothesis, and certainly a forced and awkward derivation. Coleridge re-
marks of it in his appendix to his “Statesman’s Manual: “This is a mis-
taken etymology. . . . Our atone is doubtless of the same stock with the
Teutonic aussdhnen, versohnen, the Anglo-Saxon taking the “£” for the “s.”
Upon these words Prof. C. L. Loos thus remarks: “The simple verb is
SUHNEN, fo pay the ransom for anything ; to expiate. The prefix aus denotes

196 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Stone possessed a mind disposed to inquiry, bur
one which could not long endure a state of indecision
or perplexity, and must therefore soon settle down upon
whatever view seemed to him the simplest and the most
satisfactory. But the wonderful problem, How an infi-
nitely just and holy God could forgive sin in harmony
with his character, was not one to be resolved into a
form so simple as to be fully comprehended by man’s
finite understanding ; neither was it to be disposed of by
omitting to consider it at all. Hence the above inade-
quate conception of this most vital subject, which left
out of view the relations of the death of Christ to the
Divine character and government, and confounded the
cause with one of its effects, at once exposed Mr. Stone
to the charge of Arianism, Socinianism, etc., and led
to a protracted controversy, in which he manifested
much ingenuity and ability, but was led into trains of
reasoning more speculative than practical, and which
were Calculated to lead the mind away from the simple
teachings of the Bible.

About this period, the subject of baptism began to
claim particular attention. Previous, indeed, to the
great excitement in 1801, Robert Marshall had become
satisfied that the Baptists were right in regard to this
question; upon which Mr. Stone tried to convince him
of error, but in the course of the discussion was made
so to doubt Pedobaptism that he discontinued the prac-
tice entirely. The religious awakening, however, soon
engrossed the minds of all, and for some considerable
time baptism was left out of view. At length, many be-

thoroughness, as per in Latin; ver indicates reconciling with some one or
some thing reciprocally. The noun sÜHNE (the o and # are often inter-
changed) is an offering or sacrifice, or other act of expiation—frequently an act
of suffering, either by way of punishment or self-imposed.”

A NOVEL INVITATION. 197

coming dissatisfied with their infant baptism, a meeting
was convened to consider the subject, and it was con-
cluded that each one should act freely in regard to it ac-
cording to his convictions of right, and that it should be
a matter of forbearance. As the Baptists would not bap-
tize except on condition of union with them, and none
of the reformers had been immersed, a difficulty pre-
sented itself which was overcome, as a similar one had
been in the case of Roger Williams and his coadjutors,
the preachers baptizing one another, on the ground that
if authorized to preach they were equally authorized to
baptize. The practice of immersion soon prevailed very
generally among the churches, and even its design ap-
pears to have been at one time dimly recognized by Mr.
Stone. Ata great meeting at Concord soon after, when
mourners were daily invited to collect before the stand,
and many of the same persons were often prayed for
without receiving the expected comfort, ‘‘ the words of
Peter at Pentecost,” says he, ‘‘ rolled through my mind:
‘Repent and be baptized for the remission of sins, and
you shall receive the gift of the Holy Spirit.” I thought
were Peter here he would thus address these mourners.
I quickly arose and addressed them in the same lan-
guage, and urged them to comply.” The effect of this
novel invitation, however, was the reverse of what was
intended. Instead of affording any comfort, it only per-
plexed and confused the ‘‘ mourners” by directing their
attention to an untried course of proceeding utterly un-
known at ‘‘ revivals,” and for which they were wholly
unprepared. While their hearts were filled with ardent
desires for special operations of the Holy Spirit and ot
frre, this unexpected presentation of water very natur
ally produced a ‘chilling effect,” as Mr. Stone after-

ward remarked, and tended only to cool the ardor of
17

198 MEMOIRS OF ALEXANDER CAMPBELL.

their excited imaginations. Mr. Stone himself, indeed,
quoted Peter’s language on this occasion evidently more
from his anxiety to suggest some means of relief, and
from his unbounded confidence in the word of God,
than from any proper understanding of the relation of
baptism to remission of sins. Hence, disappointed in
the result, he declined to repeat the experiment, and
when, subsequently, the doctrine of baptism for remis-
sion of sins was publicly taught by Mr. Campbell, mani-
fested at first some repugnance to it.

This religious movement under Mr. Stone, rapidly
extending itself through the Western States. had, some
time previously, been combined with those two similar
ones which, without concert or communication, had
originated in the East and in the South. These three
branches thus proceeding from the three principal
narties—the Methodists, the Baptists and the Presby-
terians—had then formed what was called the ‘* Chris-
tian Connection,” agreeing in general in their views
and having associations called conferences in each
State, consisting of ministers and delegates from the
churches, but exercising no control over them. The
leading purposes of the entire movement were not to
establish any peculiar or distinctive doctrines, but to as-
sert for individuals and churches Christian liberty ; to
escape the thraldom of human creeds; to make the
Bible the only guide; to secure the right of private
judgment; and to follow the simplicity of the primitive
Christians.

While the features of this organization were thus, in
a good measure, similar to those of the Reformation in
which Mr. Campbell was engaged, there were some
characteristic differences. With the former, the idea
of uniting all men under Christ was predominant; with

DISTINCTIVE DIFFERENCES. 19y

the latter, the desire of an exact conformity to the primi-
tive faith and practice. The one occupied itself chiefly
in casting abroad the sweep-net of the gospel, which
gathers fishes of every kind; the other was more intent
upon collecting ‘‘the good into vessels” and casting ‘‘ the
bad away.” Hence the former engaged mainly in
preaching—the latter in teaching. The revivalist ma-
chinery of protracted meetings, warm exhortation, per-
sonal entreaty, earnest prayers for conversion and
union, accompanied by a belief in special spiritual
operations and the use of the mourner’s seat, existed
with the one, while, with the other, the matters of chief
interest were the disentanglement of the Christian faith
from modern corruptions of it and the recovery of the
gospel ordinances and ancient order of things. There
had indeed been an almost entire neglect of evangeli-
zation on the part of the few churches which were
originally connected with Mr. Campbell in his reform-
atory efforts. They had not a single itinerant preacher,
and, although they made great progress in biblical
knowledge, they gained comparatively few converts.
The churches of the Christian Connection, on the other
hand, less inimical to speculative theories, granting
membership to the unimmersed and free communion to
all, and impertectly acquainted with the order, discipline
and institutions of the churches, made, through an effi-
cient itineracy, large accessions everywhere, and in-
creased with surprising rapidity. They were charac-
terized by a simplicity of belief and manners and a
liberality of spirit highly captivating, and possessed, in
general, a striking and praiseworthy readiness to receive
additional light from the Bible. They gained over,
consequently, from the religious community many of
the pious and peace-loving who groaned under the evils

300 MEMOIRS OF ALEXANDER CAMPBELL.

of sectarianism, while the earnest exhortations of zealous
preachers and their direct personal appeals to sinners
obtained large accessions from the world.

Mr. Campbell had for some years been aware of the
existence of this body of reformers, and in 1824 had,
at Georgetown, Kentucky, as formerly related, formed
an agreeable personal acquaintance with B. W. Stone,
which became still more intimate during subsequent
visits. In the year 1826, Mr. Stone commenced pub-
lishing a monthly periodical called the ‘‘ Christian Mes-
senger,” which was well sustained. In this paper he had
addressed, in the earlier part of this year (1827), a
communication to the editor of the ‘* Christian Baptist”
in reference to an exposition which Mr. Campbell had
given of John i. 1, objecting to some expressions as
tantamount to those of the Calvinists, and descanting
upon some of the difficulties involved in their views of
the Trinity. In the commencement of this article, Mr.
Stone speaks thus of Mr. Campbell’s labors and of the
good effect they had already produced in correcting a
tendency to theological speculation :

“Your talents and learning we have highly respected ; your
course we have generally approved; your religious views in
many points accord with our own; and to one point we have
hoped we both were directing our efforts, which point is, to
unite the flock of Christ scattered in the dark and cloudy
day. We have seen you, with the arm of a Sampson and the
courage of a David, tearing away the long-established founda-
tion of partyism, human authoritative creeds and confessions ;
we have seen you successfully attacking many false notions
and speculations in religion, and against every substitute for
the Bible and its simplicity we have seen you exerting all
your mighty powers. Human edifices begin to totter and
their builders to tremble. . . . Not as unconcerned spectators
have we looked on the mighty war between vou and your op

RELIGIOUS THEORIES. 201

posers—a war in which many of us had been engaged for
many years before you entered the field. You have made a
diversion in our favor, and to you is turned the attention of
creed-makers and party-spirits, and on you is hurled their
ghostly thunder. We enjoy a temporary peace and respite
from war where you are known. From you we have learned
more fully the evil of speculating on religion, and have made
considerable proficiency in correcting ourselves.”

He then intimated that Mr. Campbell had departed
from his own principles in his commentary on John i. 1,
by indulging in speculative views concerning the pre-
existent state of Christ, and goes on at considerable
length to dwell upon the difficulties arising, on princi-
ples of reason, from the hypothesis that the ** Son of
God,” either under this title or as ‘‘ the Word,” had an
independent existence in eternity. In the conclusion,
however, he says: ‘* We believe the intelligent person,
the Word or the Son of God, existed long before he
was Called Jesus, Christ or Messiah.” *

# Mr. Stone was quite mistaken in supposing that Mr. Campbell designed
to advance any ¢Acory upon the subject of Christ’s pre-existence. This object
indeed was expressly disavowed in the article referred to (C. B., vol. iv., p.
230). He desired merely to assist the mind of the inquirer in concerving the
relation existing between the Tather and the Son, as set forth by John in the
beginning of his testimony. Availing himself of his remarkable skill in
tracing analogies, he, in a very striking manner, had compared the relation
existing between an idea and the word by which it is expressed, with that
indicated by John i. 1 between God and the Worp. “As a word,” said he,
“ig an exact image of an idea, so is ‘ he Word’ an exact image of the in-
visible God. As a word cannot exist without an idea, nor an idea without a
word, so God never was without ‘ Zhe Word,’ nor ‘The Word’ without God;
or as a word is of equal age or co-etaneous with its idea, so ‘ 7ke Word’ and
God are co-eternal. And as an idea does not create its word, nor a word its
idea, so God did not create ‘ The Word,’ nor ‘ The Word,’ God. Such a
view does the language of John suggest. And to this do all the Scriptures
agree. For ‘ 7he Word’ was made fesh, and in consequence of becoming
incarnate he is styled the Son of God, the Only Begotten of the Father. As
from eternity God was manifest in and by ‘ 7ke Word,’ so now God is mani-

202 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell commences his reply thus:

“ BROTHER STONE: I will call you brother because you
once told me that you could conscientiously and devoutly
pray to the Lord Jesus Christ as though there was no other
God in the universe than he. I then asked you of what con-
sequence was all the long controversy you had waged with
the Calvinists on the Trinitarian questions. ‘They did prac-
tically no more than pray to Jesus, and you could consistently
and conscientiously do no less. Theoretically you differed,
but practically you agreed. I think you told me you were
forced into this controversy and that you regretted it.”

He then takes advantage of the occasion to lay down
certain principles designed to correct the tendency he
had noticed to speculation and theory in regard to mat-
ters utterly beyond the powers of human reason. He
shows that when evidence addressed to reason has con-
vinced any one that the Bible is from God, he is then
to receive its statements as first principles without
further question, and that while the terms used are to
be understood in their usual acceptation, the things re-
vealed are to be accepted, not because proved by rea-
son, but simply because God has revealed them. He
then takes the ground that as the subject of the Divine
nature is one confessedly beyond the grasp of human
reason, there is nothing contrary to reason in the Trini-
tarian hypothesis, any more than in the belief of its op-
ponents in an Eternal First Cause. Thus he remarks,

fest in the flesh. As God was always with ‘ 7he Word,’ so when ‘The
Word’ became flesh, he is Emmanuel God with us. As God never was mani-
fest dut by ‘The Word,’ so the heavens and the earth and all things were
created by ‘The Word.’ And as ‘ The Word’ ever was the effulgence or
representation of the invisible God, so he will ever be known and adored as
' The Word of God.’ So much for the divine and eternal relation between
the Saviour and God. You will easily perceive that I carry these views no
further than to explain the nature of that re/ation, uncreated and unoriginated,

which the inspired langnage inenleates “

LIMITS OF REASON. 2303

“ It is contrary to all the facts before us in the whole world
that any cause can be the cause of itself, or not the effect of
some other cause. No man from analogy can reason farther
than that every cause is the effect of another, ad infinitum.
Here reason shuts the door; here analogy puts up her rule
and shuts her case of instruments. Now in this case the
Unitarian and the Trinitarian are alike unphilosophic-—
alike unreasonable.* . .. Your error is this; you know
nothing of the existence of spirits at all. All bodies you
know anything of, occupy both time and space ; consequently
it would be absurd to suppose that three beings whose modes
of existence are such as to be governed by time and space
could be one being. But inasmuch as we do know nothing
of the mode of existence of spirits, we cannot say that it
would be incompatible with their nature or modes of exist-
ence that three might be one, and that one might exist in
three beings. Now, as no man can rationally oppose the
Calvinistic hypothesis on principles of reason, so neither can
he prove it to be correct by any analogy or principle of reason
whatsoever. Why then wage this warfare? We may dis-
prove a theory by what the Bible declares, but not by our
reasoning on such topics. Why not, then, abide in the use
of the Bible terms alone? . . . But I adopt neither system,
and will fight for none. I believe that God so loved the
world that he sent his only begotten Son; that Jesus was the
Son of God, in the true, full and proper import of these
words; that the Holy Spirit is the Spirit of God, the Spirit

* Mr. Campbell’s idea of the limited range ot human reason is poetically
and beautifully expressed by Coleridge at the close of his Biographia Lit-
eraria: “ Religion,” says he, “ passes out of the ken of reason only when the
eye of reason has reached its own horizon; and faith is then but its con-
tinuation ; even as the day softens away into the sweet twilight, and twilight,
hushed and breathless, steals into the darkness. It is night, sacred night!
the upraised eye views only the starry heaven which manifests itself alone ;
and the outward beholding is fixed on the sparks twinkling in the awful
depth, though suns of other worlds, only to preserve the soul steady and
collected in its pure act of inward adoration to the great I AM, and to the
filial Worp that reaffirmeth it from eternity to eternity, whose choral echo
1s the universe : OER MONQ AOZA.”

204 MEMOIRS OF ALEXANDER CAMPBELL.

of Christ, which was sent by the concurrence of the Father
and the Son to attest and establish the truth, and remain a
comforter, an advocate on earth when Jesus entered the heav-
ens. If any man’s faith in this matter is stronger or greater
than mine, I have no objection. I only request him not to
despise my weakness, and I will not condemn his strength.

“I am truly sorry to find that certain opinions called Arian
or Unitarian, or something else, are about becoming the badge
of a people assuming the sacred name of Christian, and that
some peculiar views of atonement or reconciliation are likely
to become characteristic of a people who have claimed the
high character and dignified relation of the Church of Christ.
I do not say that such is yet the fact; but things are, in my
opinion, looking that way; and if not suppressed in the bud,
the name Christian will be as much a sectarian name as
Lutheran, Methodist or Presbyterian.”

Upon these simple principles, Mr. Campbell thus, in a
few words, reduced to naught the religious controversies
of centuries, and pointed out at once the folly of attempt-
ing to be ‘‘ wise above what is written,” and the wisdom
of knowing what is actually revealed. Mr. Stone had
endeavored to establish his views of the Deity against
those of the Trinitarians; the true principle presented
by Mr. Campbell showed that boih were equally un-
reasonable and unprofitable. The course of the former
tended to justify discussions which had for ages broken
religious society into fragments; that of the latter indi-
cated the only basis on which a true Christian union
could ever be re-established.

Such being the friendly relations existing between
these two bodies of Reformers, it was natural that the
preachers of the Christian Connection on the Western
Reserve should have taken an active interest in the pro-
ceedings of the Mahoning Association and in the ap-
pointment of Walter Scott as an itinerant. It was in-

PROVIDENTIAL GUIDINGS. 205

deed the great success of the Christian preachers in
gaining converts that had awakened the churches of the
Association to the importance of making an effort in
that direction; for, having largely imbibed the spirit of
the movement directed by Mr. Campbell, and being
much occupied with their own improvement in Scripture
knowledge and with questions of church order, they had
neglected for some time to make proper evangelizing
efforts, and were receiving, consequently, very few ad-
ditions. One of the two Christian preachers present at
the Association, John Secrest, was particularly noted
for the large number of converts he was in the habit of
reporting. The other, Joseph Gaston, was distinguished
for his piety and his mild and unassuming disposition.
He was a young man, tall in stature, with dark hair, a
large head, broad shoulders and agreeable features, and
possessed a deep, sonorous voice and great powers of
exhortation. He was full of affection for men and zeal
for the cause of Christ, and devoted himself with great
energy to the promotion of Christian union upon the
Bible. As soon as he and Walter Scott became ac-
quainted, they formed a warm attachment for each other,
and their intercourse tended to modify each other’s views
and modes of proceeding. Mr. Scott admired Mr. Gas-
ton’s powerful appeals to sinners. The latter, on the
other hand, was attracted by Mr. Scott’s warm feelings
and amiable qualities, as well as profoundly impressed
by his thorough knowledge of the Scriptures ; and being
a sincere lover of truth, he listened with interest to the
clearer views of the gospel and its institutions which
were presented to him.

The providence which had led to the appointment of
Walter Scott as an itinerant was not long in developing
its meaning. Brought into immediate communication

18

206 MEMOIRS OF ALEXANDER CAMPBELL.

with the Christian preachers, who, as remarked, were
laboring with much success, he imbibed somewhat of
their spirit, but he was still far from approving all their
views or modes of procedure. At the same time he
perceived the ineffectiveness of the course heretofore
pursued by the Haldanean and other churches in the
Reformation in presenting the gospel theoretically, so to
speak, without making a direct and practical application
of its requirements to the unconverted. There seemed
to be a link wanting to connect an avowed faith in
Christ with an immediate realization of the promises of
the gospel. These seemed placed at an almost infinite
distance from the penitent, bowed down under a sense
of guilt, and longing for some certain evidence of ac-
ceptance, which he often vainly sought in the special
spiritual illuminations upon which men were taught to
rely. The Mahoning Association, being itself in a
transition state, had prescribed to Mr. Scott no particular
course whatever, simply appointing him as an evangelist
‘¢to travel and teach among the churches,” partly with
a view of bringing them more fully upon Reformation
ground, but chiefly in order that, by means of itinerant
labor and the quarterly meetings designated, their num-
bers might be augmented. It was his duty, therefore, to
consider how the proclamation of the gospel could be
rendered most effective for the conversion of sinners.
This was, in view of all the circumstances, a very
difficult and perplexing question. (Calvinistic views
still lingered to a large extent among the Mahoning
churches. Election, effectual calling, theories of regen-
eration, still occupied the minds of many. Various
satisfactory evidences of a true faith were still required
before admission to baptism, which was looked upon as
a means of admission into the Church—a command to be

BAPTISM FOR REMISSION OF SINS. 207

obeyed by those who were already converted. No
special promises were recognized as connected with it,
and it was very unusual to hear this subject presented
at all, except when some one was about to be baptized.
Mr. Scott, Elder Bentley and some others of the promi-
nent preachers, were indeed aware that Mr. Campbell
had spoken of it at the McCalla debate as a pledge of
pardon, but in this point of view it was, as yet, contem-
plated only theoretically, none of them having so under-
stood it when they were themselves baptized, and being
yet unable properly and practically to realize or appre-
ciate its importance in this respect. Hence, almost
from the first moment of his appointment, Mr. Scott’s
mind was thrown into a state of great perplexity amidst
the discordant and confused views relating to conversion.
Baptism still seemed to present itself as in some way in-
timately connected with the personal enjoyment of the
blessings of the gospel, but he was unable as yet to per-
ceive the exact position which it occupied in relation to
other requirements.

About this time, Adamson Bentley went down to
Braceville, with Jacob Osborne, to hold a meeting. In
a discourse which he delivered on the occasion he was
led to speak of baptism, and gave the views which Mr.
Campbell had presented in the McCalla debate, affirm-
ing that it was designed to be a pledge of remission of
sins. While they were on their way back to Warren,
after meeting, Jacob Osborne said, ‘‘ Well, Brother
Bentley, you have christened baptism to-day.” ‘+ How
so?” said Mr. Bentley. <‘ You termed it @ remitting
institution.” << Well,” rejoined Mr. Bentley, ‘‘I do not
see how this conclusion is to be avoided with the Scrip-
tures before us.” ‘‘ It is the truth,” said Mr. Osborne,
who was a great student of the Bible; ‘‘ and I have for

208 MEMOIRS OF ALEXANDER CAMPBELL.

some time thought that the waters of baptism must stand
in the same position to us that the blood of sacrifices
did to the Jews. ‘The blood of bulls and of goats
could never take away sins,’ as Paul declares, yet when
offered at the altar by the sinner he had the divine as-
surance that his sin was forgiven him. This blood was
merely typical of the blood of Christ, the true sin-offer-
ing to which it pointed prospectively, and it seems to
me that the water in baptism, which has no power in
itself to wash away sins, now refers retrospectively to
the purifying power of the blood of the Lamb ot God.”

Soon afterward, meeting with Mr. Scott, they all
three went down to Howland, and the discourse at
Braceville and subsequent conversation being brought
up, Mr. Scott fully coincided in the views expressed.
In one of his discourses at Howland, Mr. Osborne
again introduced the subject, and proceeded to say
further that no one had the promise of the Holy Spirit
until after baptism. This remark seemed to strike Mr.
Scott with surprise, and after meeting he said to Mr.
Osborne, ‘s You are a man of great courage;” and
turning to Mr. Bentley, he added: ‘* Do you not think
so, Brother Bentley.” ‘*Why?” said Mr. Bentley.
‘ Because,” said he, ‘* he ventured to assert to-day that
no one had a right to expect the Holy Spirit until after
baptism.” From this moment, Mr. Scott’s mind seemed
to be engrossed with the consideration of the consecu-
tive order appropriate to the various items in the gospel,
and being greatly given to analysis and arrangement,
he proceeded to place them thus: 1, faith; 2, repent-
ance; 3, baptism; 4, remission of sins; 5, Holy Spirit.
This view relieved at once his previous perplexities, and
the gospel, with its items thus regularly disposed,
seemed to him almost like a new revelation. He felt

DISCOURAGEMENTS. 209

that he had now obtained a clue which would extricate
men’s minds from the labyrinth in which they were in-
volved in relation to conversion, and enable him to pre-
sent the gospel in all its original simplicity.

While meditating on these things, and debating with
his own irresolution in regard to their presentation to
the public, he met with Joseph Gaston, to whom he
freely communicated his thoughts, and who, delighted
with the new view of the gospel thus given, at once
declared it to be the truth, and that it ought to be
preached to the world. Thus encouraged, Mr. Scott
determined to make the experiment; but fearing to
give cause of offence to the churches who had employed
him, he sent an appointment outside of the Association
ground, and with considerable trepidation, but in an
earnest and interesting manner, laid before the audience
his analysis of the gospel, and at the close gave a
formal invitation to any so disposed to come forward
and be baptized for the remission of sins. No one,
however, came. The effort was a failure.

This, indeed, might have been anticipated. The
whole community were filled with the notion that some
special spiritual influence was to be exerted upon men’s
hearts—that some supernatural visitation must occur
before any one could be a fit subject for baptism. This
spiritual operation, too, all had been taught to regard
as the evidence of acceptance and pardon, and hence
when they were simply invited to come directly forward
and be baptized for the remission of sins, they were
filled with amazement that any one should thus propose
to dispense with all the usual processes to which
‘¢mourners” and penitents were subjected. Like the
Syrian noble, they were offended because the usual
ceremonies were not observed, and because they were

VOL. 11.—O 18 °

210 MEMOIRS OF ALEXANDER CAMPBELL.

merely directed to ‘‘ wash and be clean.” None of
them had ever witnessed or heard of such a proceeding.
They could find no precedent for it among all the rites
and ceremonies of the religious parties, and hence,
being without the authority conferred by usage, they
could regard it only as an innovation. It was not there-
fore strange that no one ventured to comply with the
invitation, and that the discourse seemed to have been
preached in vain. With regard to Mr. Scott himself,
however, it was by no means fruitless. He had now
broken through the restraints imposed by a general but
false religious sentiment. He had assumed a position
which required to be maintained, and as he had now
overcome the difficulties connected with the first step,
he felt encouraged to proceed. More especially had
his effort awakened in his own mind new trains of
thought and given him wider and better views of the
whole subject, so that he felt himself prepared to pre-
sent it in a much more full and forcible manner. He
determined, therefore, to assume the whole responsi-
bility, and to preach boldly in the very place where he
had received his appointment the sacred truths which
burned within his own heart. He accordingly gave
notice that he would deliver in New Lisbon a series of
discourses upon the Ancient Gospel.

At the time appointed there was a considerable audi-
ence, and the novel manner in which the speaker intro-
duced his theme, along with his own obvious, intense
engagedness and excitement, created no little interest
and expectation. His discourse was based upon Peter’s
confession, Matt. xvi. 16, in connection with the same
apostle’s answer to the inquiry, ‘What shall we do?”
given to the penitents on the day of Pentecost. Acts ii.
38. As the lordship and glory of Christ, the Son of

MYSTERIOUS SUCCESS. ZII

God, was his favorite theme, and he was, on this occa-
sion, animated with more than usual fervor, he became
most eloquent, and held the audience in a state of rapt
attention as he gradually developed the power of the
simple but comprehensive Christian creed—the rock
which Christ announced as the foundation on which he
would build his Church ; the grand proposition proved
by the miracles of fulfilled prophecy, supernatural wis-
dom, divine love, healing power and victory over the
grave, detailed by the evangelists, that men might be-
lieve, and, ‘‘ believing, have life through his name.”
And when he went on to show how this gospel was
administered in the beginning, and that believers were
baptized into the name and into the death of Christ,
and being thus buried with him and raised again to a
new life, received in this symbolic act the remission of
sins and the promised Holy Spirit, which was the seal
of the Christian covenant and the earnest of an eternal
inheritance, his hearers, while charmed with such a
novel view of the simplicity and completeness of the
gospel, were, as on the former occasion, filled with
doubt and wonder and were ready to ask each other,
« How can these things be?”

Just as he was about closing his long discourse. and
while he was exhorting the people to trust in the word
of God in preference to all human systems of religion,
a stranger entered the assembly, and when, a few mo-
ments afterward, the speaker closed by again quoting
Peter’s words and inviting any present to come forward
and be baptized for the remission of sins, this stranger,
to the surprise of all, at once stepped forward and pre-
sented himself. Here was a singular circumstance.
This person had not been enlightened and convinced
by the preacher, for he had heard only his few closing

212 MEMOIRS OF ALEXANDER CAMPBELL.

remarks. Yet he came forward with all the firmness
of an assured purpose, and all the tokens of intelligent
apprehension, to request baptism for the remission of
sins! Mr. Scott knew not what to think of it. The
individual, when carefully questioned, seemed perfectly
to understand the matter, just as did the preacher him-
self. There being, therefore, no ground for objection
and no reason for delay, Mr. Scott, taking the confes-
sion of the candidate, baptized him in presence of a
large concourse ‘‘ for the remission of sins,” thus an-
nexing to the usual formula the words of Peter, Acts
ii. 38, explanatory of the purpose of the institution.
The people were filled with bewilderment at the strange
truths brought to their ears, and now exemplified before
their eyes in the baptism of a penitent for a purpose
which now, on the 18th of November, 1827, for the
first time since the primitive ages was fully and prac-
tically realized. A great excitement at once ensued;
the subject was discussed everywhere through the town,
and Mr. Scott, continuing daily to address increasing
audiences and developing his views of the gospel in all
its parts, succeeded, before the close of the meeting, in
inducing in all seventeen persons to accept the primitive
faith and baptism. ‘Thus the charm was broken; the
word of God had triumphed, and the veil which theology
had cast over men’s hearts was removed. Henceforth
the Reformation, which had already restored to the
Church the ancient order of things and the simplicity
of the primitive faith, was enabled to make a practical
application of the gospel to the conversion of the world.

In reflecting upon the circumstances connected with
his appointment, and the suggestions and encourage-
ments he had providentially received, Mr. Scott could
easily perceive how he had himself been led to decisions

KEYS OF THE KINGDOM. 213

so important. It remained, however, still a mystery
that his first two discourses should have failed to con-
vince any one, and that at the close of the second an
individual who had heard neither of them should have
come forward intelligently with little more than a sim-
ple invitation. In order to clear up the matter, he
thought best after some time to address a letter to the
individual in question, requesting him to explain the
reasons which had induced him to present himself. To
this he replied as follows:

“In order to show these things aright, I must go back a
piece. I was at that time a member of that strait sect called
Presbyterians, taught many curious things, as election, fore-
ordination, etc. ; that belief in these things was necessary ; that
this faith resulted from some secret impulse; and worse, that
I could not believe; and finally, that I must hope and pray
that God would have mercy upon me. In this wilderness I
became wearied, turned about and came home to the book of
God, took it up as if it had dropped from heaven, and read it
for myself just one year.

“ This inquiry led me to see that God so loved the world as
to give his only begotten Son, that whosoever believed on him
might not perish, but have eternal life. I then inquired how
I must believe. Paul said, ‘Faith cometh by hearing, and
hearing by the word of God.’ Also, that faith was ‘ the sub-
stance of things hoped for, the evidence of things not seen.’
Peter spoke of election, saying, ‘ Save yourselves.’ Paul said,
‘I must be dead to sin and buried, and raised with Christ
Jesus to newness of life? The Saviour said, ‘I must be born
again if I would enter the kingdom of God.’

“ Now, here it was I discovered myself to stand in the
garden of nature and not in the kingdom of heaven, but I
learnt that of this kingdom Peter received the keys, and I was
anxious to see what he would do with them. Jesus said,
‘ Proclaim the gospel to all nations; he that believeth and is
baptized shall be saved,’ etc. I then moved a little forward

214 MEMOIRS OF ALEXANDER CAMPBELL.

till I found these words, ‘ And they were all pricked to the
heart, and said to Peter and to the other apostles, Men and
brethren, what shall we do? Peter said, Repent and be bap-
tized every one of you, in the name of Jesus Christ, for the re-
mission of sins,’ etc. To this Scripture I often resorted; I
saw how Peter had opened the kingdom and the door into it,
but to my great disappointment I saw no man to introduce
me, though I prayed much and often for it.

“« Now, my brother, I will answer your questions. I was
baptized on the 18th of November, 1827, and will relate to
you a circumstance which occurred a few days before that date.
I had read the second chapter of Acts, when I expressed
myself to my wife as follows: Oh this is the gospel; this is
the thing we wish—the remission of our sins! Oh that I could
hear the gospel in these same words as Peter preached it! I
hope I shall some day hear it, and the first man I meet who
will preach the gospel thus, with him will I go.’ So, my
brother, on the day you saw me come into the meeting-house
my heart was open to receive the word of God, and when
you cried, ‘ The Scripture shall no longer be a sealed book.
God means what he says. Is there any man present who will
take God at his word and be baptized for the remission of
sins ?—at that moment my feelings were such that I could have
cried out, ‘ Glory to God! I have found the man whom I have
long sought for.’ So I entered the kingdom when I readily
laid hold of the hope set before me.

“ Let us, then, dear brother, strive so to live as to obtain
an abundant entrance into the everlasting kingdom of our
Lord Jesus Christ at his coming, there to join with the
heavenly throng in a song of praise to God and to the Lamb
for ever and ever. Wm. AMEND.”

The enigma was thus satisfactorily solved. So great
a matter as the practical restoration of the design of
baptism was not to be the result of the private studies
or public efforts merely of the preacher. Had persons
been convinced and induced to present themselves for

RESPONSIBILITIES ANP TRIALS. ZIA

baptism at his first or second discourse, he might have
supposed that by his own power or superior intelligence
in the Scripture he had caused them to obey. But it
was ordered otherwise, that ‘‘the excellency of the
power” might be seen to be of God and not of man.
Mr. Scott’s heart and mind had indeed been providen-
tially prepared and strengthened .to deliver faithfully
the divine message, but it was equally necessary that
the hearts of the hearers should be prepared to receive it.
Unfitted by false theories of conversion to accept the
simple truth, and without one modern precedent to en-
courage obedience to it, a special adaptation was re-
quired on their part, which, under the circumstances, the
preacher was unable to supply, and he therefore cast
the good seed of the kingdom in vain until it happened
to fall upon the good soil which had been prepared by
God alone.

The onerous nature of the task assigned to Mr. Scott
on this cccasion should, however, by no means be un-
derrated. It is impossible for those who have now be-
come familiarized with the primitive method, to conceive
adequately of the anxieties and fears and responsibilities
which attended its restoration. The sanctions of cus-
tom and the complete establishment of the truth before
the bar of public sentiment have now taken away the
reproach and discredit which attached to the first ad-
ministration of baptism for the remission of sins. Then,
the introduction of such a practice demanded that all
the cherished interests which belong to position, charac-
ter and life should be imperiled, and that all the odium
and hostility which exasperated sectarian feeling could
excite should be directly and personally encountered.
To have been willing to brave such consequences for
the love he bore to truth, and from his deep sense of

216 MEMOIRS OF ALEXANDER CAMPBELL.

religious obligation, must for ever redound to the honor
of Walter Scott, and the more when the obstacles arising
from his own somewhat vacillating and timid nature are
considered. It is true that, as to the import of the ordi-
nance, he had before him the public declarations of
Thomas and Alexander Campbell, which had become
a part of the teachings of the reformatory movement.
But it is equally true that as yet no direct and practical
application had been made of these teachings, and that
even thosé who had delivered them were far from hav-
ing a just sense of their importance. The strange
power which the human mind possesses of contemplat-
ing things abstractly, and of separating matters which
in reality are or should be indissolubly united, had here
interposed and had arrested progress at the brink of the
chasm which it had itself created between theory and
practice. The same illicit severance, indeed, and in
reference to the very same question, existed already in
the case of the popular religious parties, whose creeds,
almost without exception, assigned to baptism the same
position and declared it to be for the remission of sins,
and who, nevertheless, in point of fact, utterly neglected
and denied the legitimate application of their own doc-
trine. Thus the Presbyterian Confession declared, chap.
XXVill., sec. I:

‘* Baptism is a sacrament of the New Testament, ordained
by Jesus Christ, not only for the solemn admission of the
party baptized into the visible Church, but also to be to him
a sign and seal of the covenant of grace, of his engrafting into
Christ, of regeneration, of remission of sins, and of his giving

up unto God, through Jesus Christ, to walk in newness of
life.”

Calvin himself had made remission the principal
thing in baptism.

ASSURANCE OF PARDON. 217

** Baptism,” said he (Inst., c. xvi., p. 327), *“ resembles a
legal instrument properly attested, by which he assures us
that all our sins are canceled, effaced and obliterated so that
they will never appear in his sight, or come into his remem-
brance, or be imputed to us. For he commands all who be-
lieve to be baptized for the remission of their sins.”

John Wesley too had declared, in his ‘“ Commentary on the
New Testament” (p. 350), that ‘Baptism administered to
penitents is both a means and a seal of pardon. Nor did God
ordinarily,” he adds, ‘in the primitive Church, bestow this
upon any unless through this means.”

The same truth was equally attested by Baptist and
Episcopal creeds; but all these theoretic concessions to
Scripture teaching remained alike perfectly meaningless
and inoperative in a practical point of view; and even
the more emphatic averments of the Campbells as to
the purport of baptism would probably, like the recorded
declaration of Peter himself on Pentecost, have re-
mained fruitless, had not a guiding Providence unex-
pectedly verified the correctness of the doctrine by a
direct and practical application. ‘* We can sympathize,”
said Mr. Campbell afterward, in reference to this matter,
« with those who have this doctrine in their own creeds
unregarded and unheeded in its import and utility ; for
we exhibited it fully in our debate with Mr. McCalla in
1823, without feeling its great importance and without
beginning to practice upon its tendencies for some time
afterward.” It is, hence, proper to estimate aright the
agency through which a blessing of such inestimable
value as the personal assurance of pardon was placed
once more within the reach of believing penitents.

The occurrences at New Lisbon were soon noised
abroad, and occasioned a great commotion. From the
meeting there, Mr. Scott went at once to Warren and

19

218 MEMOIRS OF ALEXANDER CAMPBELL.

held a successful one there with Elder Bentley. Joseph
Gaston, entering at once into the spirit of the move-
ment, co-operated earnestly with Mr. Scott at subsequent
meetings. All the leading preachers of the Association,
as well as others of the Christian Connection, hastened
to adopt that primitive order of the different parts of the
gospel which was then no less a novelty, and no less im-
portant in certain points of view, than the discovery of
the practical relations of baptism, to which it had indeed
directly contributed. Everywhere the confusion which
had involved the subject of conversion was removed ;
the mourning bench was abandoned; an intelligent
obedience was substituted for visionary theories, and a
divine assurance replaced delusive frames and feelings.
As a great many converts were now made to the primi-
tive faith and received into the churches, those members
who were still wedded to Regular Baptist usages, dis-
pleased at seeing these wholly disregarded, began to
manifest an active opposition, which subsequently, in
the case of two or three churches, resulted in division.
Mr. Scott, meanwhile, fully conscious of the momentous
nature of the issues he had evoked, but confident in the
power of the gospel and all aflame with zeal, passed
rapidly, like a meteor, throughout the Western Reserve,
startling the people by the abruptness and directness of
his appeals, but exciting many to inquiry and obedience.
As usual under such circumstances, the country was
filled with exaggerated rumors and with the grossest
misrepresentations of both his doings and his doctrines.

Some of these reports coming to the ears of Mr.
Campbell, he began to fear that Mr. Scott’s precipitancy
had betrayed him into indiscretions which might be pre-
judicial to the cause; and upon counseling with his
father, it was concluded that the latter should visit the

THEORY AND PRACTICE. 219

Western Reserve and examine for himself the progress
of affairs. Upon arriving early in the spring, he heard
Mr. Scott’s presentations of the gospel and witnessed
his direct method of procedure in the reception of con-
verts with surprise and pleasure. He saw at once that
what he and his son Alexander had plainly taugnt was
now reduced to practice; that the simple primitive
method of administering the gospel was really restored,
and that the rumors which had reached Bethany were
untrue. He therefore concluded to remain for some
time in this inviting field, and by his earnest and efficient
labors gave additional impetus to the work. From
New Lisbon he wrote to his son Alexander on April
gth, giving his impressions as follows :

“ I perceive that theory and practice in religion, as well as
in other things, are matters of distinct consideration. . . . We
have spoken and published many things correctly concerning
the ancient gospel, its simplicity and perfect adaptation to the
present state of mankind, for the benign and gracious pur-
poses of its immediate relief and complete salvation; but 1
must confess that, in respect of the direct exhibition and ap-
plication of it for that blessed purpose, I am at present, for
the first time, upon the ground where the thing has appeared
to be practically exhibited to the proper purpose. ‘ Compel
them to come in,’ saith the Lord, ‘that my house may be
filled.’

« Mr. Scott has made a bold push to accomplish this object,
by simply and boldly stating the ancient gospel and insisting
upon it; and then by putting the question ge. erally and par-
ticularly to males and females, old and young—Will you
come to Christ and be baptized for the remission of your sins
and the gift of the Holy Spirit? Don’t you believe this
blessed gospel? Then come away, etc., etc. This elicits a
personal conversation; some confess faith in the testimony—
beg time to think; others consent—give their hands to be

220 MEMOIRS OF ALEXANDER CAMPBELL

baptized as soon as convenient; others debate the mattei
friendly ; some go straight to the water, be it day or nigh!
and, upon the whole, none appear offended.”

About this time, the Restorationists were making great
efforts on the Western Reserve. One of their itinerants
was Aylett Raines, a young preacher of much more
than ordinary abilities: in stature, five feet seven inches,
with light hair, penetrating eyes and features expressive
of intelligence. Having heard many strange reports
about Mr. Scott’s doctrines and occasional eccentricities,
he became filled with an irrepressible desire to hear him ;
and learning that he was to preach on a certain night
at Samuel Robbins’, in Windham, he resolved to attend.
Mr. Raines was somewhat fond of controversy, and as
he did not believe in water baptism, but in the baptism
of fire and the Holy Ghost, and had been informed that
Mr. Scott was in the habit of calling upon the audience
for any objections to his doctrine, he expected to have a
discussion with him, as he stated at the time to some of
his brethren who accompanied him Mr. Scott spoke
from the first chapter of First Corinthians, and presented
the points of the gospel in the order in which he had
arranged them. Mr. Raines was so impressed with the
correctness of what he heard, and so unable to find any
fault with it, that he felt quite confounded, knowing that
his friends expected him to reply when Mr. Scott paused
for objections. Being unwilling to oppose what seemed
to be the truth, ie kept his seat, and when called upon
to close the meeting, made an excellent prayer, desiring
that all might have a spirit of obedience, etc., but taking
care to introduce his favorite petition that they might
have a Pentecostean season and be baptized with the
Holy Ghost and with fire. Next day Mr. Raines went
to hear Mr. Scott again, hoping that he would now be

POWER OF TRUTH. 331

more successful in detecting errors. The subject of the
discourse was the resurrection, and Mr. Scott read the
fifteenth chapter of First Corinthians. For this chapter
Restorationist preachers had but little use, with the ex-
ception of a single sentence in it—‘‘As in Adam all die,
even so in Christ shall all be made alive ”—and were
generally ignorant of its general scope and purport.
In the hands, however, of Walter Scott, who was accus-
tomed to take the Scriptures connectedly, this chapter
soon presented itself to Mr. Raines as a thing of life,
and made to him a revelation of such lofty trains of
thought and unspeakable glories that his heart was
touched, and he found his prejudices and his opposition
fast melting away. ‘Two days afterward he heard Mr.
Scott deliver a discourse upon the two covenants, when
he discovered, for the first time, that he had heretofore
been unacquainted with the differences between them,
and in making ‘‘a chaos of them,” as he afterward
stated, ‘‘had been preaching the darkness that was
upon the face of the deep.” Soon after this he heard
Mr. Scott preach on the subject of faith, and the brilliant
and happy manner in which he handled the eleventh
chapter of Hebrews and expounded the nature and the
power of faith, completely swept away from the mind
of Mr. Raines every thought of opposition, and fully
convinced him of the truth. He concluded, however,
not to be precipitate in making a public profession.
Having a preaching tour of several weeks before him,
he resolved that he would fill his appointments and
preach the truth as he now understood it, openly and
candidly, giving to his brethren the opportunity of con-
vincing him of any error. Their arguments, however,
were so feeble that he became only the more con-
vinced that what he had heard, and now read with
19°

222 MEMO:1KS OF ALEXANDER CAMPBELL.

enlarged vision in the New Testament, was indeed
the gospel of Christ and worthy of all acceptation. At
the end of his tour, he called upon another Restoration-
ist preacher of high standing, E. Williams, and after a
friendly discussion of four days’ duration, convinced him
also of the truth, and both of them going down to a
peautiful little lake in Portage county, and officiating
in turn, immediately submitted to immersion for the re-
mission of sins. In the course of five weeks from this
time, Mr. Raines baptized fifty persons, and among the
number there were, including Mr. Williams, no less
than three Restorationist preachers. Soon afterward he
met with Thomas Campbell, whose intelligence and
Christian graces he greatly admired, and as neither of
them had any special engagements, they agreed to travel
in company. Thomas Campbell took the deepest interest
in his young friend, who gave the highest proofs of sin-
cerity and ability, while the latter was happy to avail
himself of the profound scriptural knowledge and en-
larged experience of his venerated companion.

While these things were taking place upon the West-
ern Reserve, Mr. Campbell was pursuing his editorial
and other labors with his accustomed activity. He had
in hand a new edition of the Testament, with sundry
improvements suggested by scholars from among even
the Padobaptists, some of whom were much pleased
with the work. New editions also of the earlier vol-
umes of the t Christian Baptist” were called for and
put to press. Meanwhile, his ministerial duties were
regularly fulfilled at Bethany and Wellsburg, with oc-
casional visits to other points, and he continued to direct
and superintend the management of his farm, in which
he constantly took a lively interest. Ardently devoted
to every species of improvement, he had already brought

CHURCH CORRESPONDENCE. 223

from a distance the fine-wooled Merino and Saxony
sheep, to which he thought the grasses and climate of
West Virginia well adapted. The experiment proving
decidedly successful, he soon had a large flock, and by
his representations and example greatly contributed to
the introduction of that sheep-husbandry which in a few
years replaced, to a large extent, wasteful methods of
agriculture and promoted in an eminent degree the
prosperity of the entire region. These attentions to
material interests, however, though sufficiently extended
to have occupied almost the entire time and thoughts of
many a one, were with Mr. Campbell mere relaxa-
tions from those earnest religious and reformatory
labors to which his life was devoted.

During the past year, as a sort of sequel to his essays
on the ‘ Ancient Order of Things,” he had published
some church letters, which, at the time, created much
interest. These were occasioned by a circular from the
church at New York, transmitted in 1818, to various
independent churches in Great Britain and Ireland,
giving a sketch of its own order of public worship,
along with its views in brief of Christian duty, and
requesting in return a similar statement from each of
the churches addressed. This circular, with the letters
it elicited from the churches at Glasgow and Edinburgh,
in Scotland; Tubermore and Dublin, in Ireland, and
Manchester, in England, presented a very clear and
interesting view of the relative progress of these differ-
ent churches. The general agreement and the Chris-
tian spirit which the letters exhibited served to confirm
in avery high degree the advantages of the apostolic
order, and tended greatly to promote its adoption
among the reforming churches in America. They
revealed, however, some differences, which were can-

324 MEMOIRS OF ALEXANDER CAMPBELL.

didly and kindly presented for consideration, each
church professing its desire, as well as its entire liberty,
to conform still more closely to the apostolic pattern.

In speaking of the views presented in these letters,
Mr. Campbell highly commended the manifest agree-
ment in all the essential matters of the primitive faith
and practice. As the New York letter, however, re-
vealed a disposition to adhere to a fixed routine in the
order of worship, based upon a narrow and textuary
method of construing the Scriptures, and to insist upon
a unity of opinion, he took occasion to express his dis-
sent from such rules as being relics of popery. ‘‘ When
men,” said he, ‘“ make communion in religious worship
dependent on uniform’ty of opinion, they make self-
love, instead of the love of God, the bond of union,
and elevate matters of mere speculation above the one
faith, the one Lord and the one immersion.” As toa
rigid observance of a particular order of worship, after
remarking that ‘‘ the patriarchal age was the infancy,
the Jewish age the minority and the Christian age the
manhood of the religious world, and that in the latter
condition persons are allowed to have a judgment of
their own and to exercise it,” he deprecates any attempt
to prescribe positive rules in matters of mere expe-
diency.

During this year he published a series of essays upon
the ‘‘ Ancient Gospel,” which, as he said, consisted in
the simple facts connected with the work of Christ in
the redemption of man. ‘These facts, as he endeavored
to show, again appeared in the symbolic ordinances of
the gospel. In the Lord’s supper, the Lord’s day, and
especially in the immersion of a believer, the death,
burial and resurrection of Christ were pointed out as
the grounds of justification and of hope. Baptized

MILLENNIAL HOPES. 225

into the death of Christ, buried with him in baptism,
and therein raised again to walk in a new life, the
penitent believer thus ‘‘ put on Christ,” and of necessity
entered into the enjoyment of his salvation. Having
thus ‘* put on Christ,” it now became his duty and his
happiness to ‘‘ walk in him,” and to bring forth in life
and conduct the fruits of that Holy Spirit of promise
which he received upon the obedience of faith. Thus
the gospel was discovered to be of so simple a nature
as to be perfectly adapted to the understanding of every
creature, and yet so effective in its direct and practical
application, through its expressive ordinances, as to
secure to the penitent the divine assurance of pardon,
the renewing power of the Holy Spirit and the indwell-
ing earnest of an eternal inheritance.

The wonderful success which everywhere attended
the primitive gospel thus presented by its advocates
filled them with the most ardent hopes that the per-
plexed and erroneous religious systems of the day
would be speedily overthrown, and that happy millen-
nial period be ushered in when the gospel would tri-
umph and Christ’s people be united. These fond ex-
pectations were especially cherished by Walter Scott
and some others of a like excitable and ardent tempera-
ment. Mr. Campbell, however, while he shared in
them to some extent, was too well aware of the nature
of the obstacles in the way to anticipate an easy victory.
The restoration of the simple gospel and its institutions
to the world was by no means all that was to be accom-
plished. As for himself, there was yet another part of
the work for which Providence had destined and pecu-
liarly fitted him, to which he was now about to be
called, and which will be considered in the following
chapter.

VOL. t1.—P

CHAPTER Vil

Skepticism—Natural Theology—Socialism—Robert Owen—Second marriage
—Mahoning Association—Basis of union—Prominent fellow-laborers—
Their unselfish devotion to the cause.

R. CAMPBELL had, from the first, courted free

discussion in the pages of the ‘‘ Christian Bap-
tist.” As he sought for truth alone, he felt that he had
nothing to lose in giving his opponents equal space
with himself, and publishing all they had to say against
the views he taught. This liberality afforded a stand-
ing contrast with the narrow course pursued by the
sectarian editors, who, while they allowed him to be
grossly misrepresented in their various periodicals,
denied to him the opportunity to correct the false im-
pressions made upon their readers. In all this, how-
ever, their course was consistent with sectarian policy.
They had adopted certain articles of belief as unques-
tionably true, and did not wish to have any misgivings
created in regard to them. They had begun with cer-
tainties, and very naturally felt unwilling to end with
doubts. Mr. Campbell and those with him, on the
other hand, had begun with doubts, in order that they
might end with certainties. Conservation was the aim
of the former, but progress that of the latter. The
religious faith and practice of the former were stereo-
typed and fixed, and to them change involved danger,
if not destruction; those of the latter were yet in pro-

226

INFIDELS AND SKEPTICS. 227

cess of formation, and to these change only implied
an increased knowledge of truth and an augmentation
of power. The discoveries already made from the
sacred oracles had revealed to Mr. Campbell the sad
defections of the Christian world and the means by
which the Church could be restored to its original
efficiency. It was not strange, therefore, that he
should strive to awaken religious society from its sleep
of error, nor was it singular that sectarians, peacefully
slumbering on the couch of orthodoxy, should dislike
to be disturbed. They accordingly, in general, re-
fused fair discussion, and sought to evade unwelcome
issues, either by misrepresentation or by a more politic
silence. These methods, however, were peculiarly dis-
tasteful to one of Mr. Campbell’s open temperament,
who seemed to realize in his very inmost nature the
truth of what is so well said by Sir William Drum-
mond at the close of his ‘“ Academical Questions :”
‘* He who will not reason ts a bigot; he who cannot
is a fool, and he who dare not is a slave.”

The fearless and straightforward course which he
adopted made a very favorable impression, not only,
as has been seen, on many who were identified with
the various religious parties, but on a very large class
outside of them, who had found so many contradictions,
and, as they thought, absurdities in the creeds, and so
much inconsistency in the conduct of the various re-
ligious parties, that they had fallen into difficulty and
doubt in regard to the truth of religion itself. A great
many of those denominated ‘‘ skeptics” and ‘* infidels”
were doubtless such from a depraved will, which re-
fused to weigh impartially the Christian evidences, and
yielded a credulous assent to things far more difficult
to believe than miracles. A still larger portion, how-

228 MEMOIRS OF ALEXANDER CAMPBELL.

ever, consisted of men of clear discernment and sincere
purposes, and who were often even conspicuous for
virtue, and apparently anxious to obtain relief from a
state of uncertainty, which they felt to be both irksome
and discreditable. These were not wholly without
religious impressions, but while they could not fail to
admire the character of Christ and the morality of his
teachings, they felt themselves unable to receive the
tenets of any of the different sects, which they thought
inconsistent with reason. Others again there were, by
no means inconsiderable in number, who, under the
influence of religious teaching, had earnestly sought
for those special ‘‘ experiences” in which so many
trusted for their hope of salvation, and, having failed
to obtain them, had come to doubt the truth of religion
altogether. All these different classes felt quite at-
tracted to Mr. Campbell when they found that he
admitted them to present their difficulties freely in the
‘‘Christian Baptist,” and that they were not subjected
to denunciation and abuse. They felt also particularly
interested by the fact that he boldly opposed the clergy
and their theological systems, and that he thus seemed
in some measure to occupy their own ground. Still,
as they had no idea of Christianity except as it was
presented in these modern systems, they were not a
little surprised that Mr. Campbell could expose them
as he did and yet continue a believer, and they wished
to have an explanation of the mystery. To their eyes,
he seemed to have enveloped the bush of Christianity
in flames, and they desired to draw near that they
might see ‘‘this great sight, why the bush was not
burned.”

With Mr. Campbell, however, Christianity as pre-
sented in dogmatic theology was something very dif-

OBSTACLES TO BELIEF. 339

ferent from the gospel of Christ. In his view, this
consisted in a few simple facts, resting upon incontro-
vertible evidences, and not in speculations, theories
and perplexing opinions. Skeptical objections, based.
as they usually were, upon these, he could at once
dispose of as wholly irrelevant, while his own im-
pregnable fortress of simple truth presented no vul-
nerable point of attack. He was so far, therefore,
from dreading the results of controversy with the
skeptical that he took a peculiar pleasure in it, not
only because he sympathized with their difficulties, but
because infidelity was one of those subjects which he
had thoroughly investigated. His complete mastery
of all the possible trains of skeptical thought, and the
comprehensiveness and penetrating power of his mind,
unequaled in logical acumen, in ability to detect false
arguments and discover true ones, and which could
perceive in an instant the relations of proposition and
proof, gave him an extraordinary power in such dis-
cussions which naturally sought every suitable oppor-
tunity to exert itself. He was, accordingly, often en-
gaged in them both publicly and privately, and was
constantly receiving and answering the inquiries of
unbelievers.

He had received in July, 1826, a letter from a young
man who had been a Methodist, but failing to realize,
after a long travail, the spiritual change he had been
taught to expect, became at length doubtful as to the
truth of revealed religion. This letter Mr. Campbell
published, and went on in a series of admirable repli-
cations, designed for the benefit of skeptics in general,
to meet and remove the supposed obstacles to belief
suggested by his correspondent.

In these articles he began to apply a principle which

20

230 MEMOIRS OF ALEXANDER CAMPBELL.

furnished him with a most potent and original argument
in favor of divine revelation. This principle was in
direct opposition to the one assumed in works of natural
theology, and its enunciation by Mr. Campbell greatly
surprised and confounded the skeptics, who had been
accustomed to contend against the opposite, and were
surprised to find Mr. Campbell going even quite be-
yond them in his opposition to the claims of natural
theology. Assured that skeptics, universally, were in-
debted to revelation for their ideas of God, and per-
ceiving that they then mingled these with reasonings
and imaginations of their own, he boldly took the
ground that no one from nature alone could ever ac-
quire the notion of God. He admitted that when the
idea was once given by revelation, its truth could be
shown and illustrated by the natural world, but he de-
nied that the proposition could have ever been suggested
by nature, or, in other words, that man left to the exer-
cise of his five senses, could ever have derived from
any material source the idea of a spiritual Being—a
Supreme Creator.

Mr. Campbell had long been convinced that in
schools of theology of every kind the Bible had been
systematically deprived of its true glory and authority,
and human reason, under the guise of natural the-
ology, substituted in its place. The popular notion that
nature revealed the idea of God he thought originated
in men’s beginning to reason with the idea already in
their minds, and finally imagining that they had acquired
it by reasoning.

« All that the Book of Nature teaches,” said he to anothei
correspondent in reference to this subject, ‘is, that every
animal and vegetable is dependent on its own kind for its
production. The whole volume does not afford a model or

A NEW ARGUMENT. 231

archetype for an idea of any animal or plant being dependent
on any other of a different nature and kind for its production.
You leap over the distance from earth to heaven in your rea-
soning ; or rather you fledge yourself with the wings of faith,
and find in the Bible the idea of all things being dependent
on a Being unlike any other, who produces no being like
himself, contrary to your analogy from the Book of Nature,
and who produces all beings, both unlike himself and one
another. You flew so nimbly and so easily over this mighty
gulf that you were not conscious that you had got out of the
region of earth-born ideas altogether, and were farther than
all space from the Volume of Nature which you sat down to
readin nys

* But I have a few facts, which, on your principles, are in-
explicable—on mine, they are easily understood :

“1. Not one of the terms peculiarly expressive of the idea
of a God, such as spirit, eternity, immortality, etc., are to be
found amongst any people antecedent to their being possessea
of oral or written revelation.

“2. No nation or individual without written or oral revela-
tion can be found with a single idea of any item in the deist’s
creed.

“3. All the deaf and dumb who have been made to hear
and speak, or who have been taught to communicate their
ideas, have uniformly and universally declared that an idea
of a God, or anything under that name, never entered their
minds. This is decisive proof that the knowledge of God
enters the human mind by the ear, or by communication,
verbal or written.

“4. Not one of the idolatrous nations pretend to have de-
rived their religion from reason.”

The views, then, which he propounded, based upon a
careful induction from the above facts, were, as stated in his
own language, as follows:

“r, I contend that no man, by all the senses and powers
of reason which he possesses, with all the data before him
which the material universe affords, can originate or beget in

332 MEMOIRS OF ALEXANDER CAMPBELL.

his own mind the idea of a God in the true sense of that
word.

«2. But I contend, so soon as the idea of Deity is sug-
gested to the mind, everything within us and without us, at-
tests, bears testimony to and demonstrates the existence and
attributes of such a Being.

“ If the first position can be established, it follows that there
cannot be a rational deist on earth. If the second position be
established, there cannot be an atheist amongst all the
compos mentis of the human race.”

The novelty of these views, the growing reputation
of Mr. Campbell and the peculiar circumstances of the
times naturally directed the attention of a large por-
tion of the community to the individual who dealt so
unceremoniously with the dogmas of theology. The
qualities which gave him this conspicuity, however,
were but indications of his fitness for the further work
which Providence had assigned to him. Heretofore,
he had been occupied in delivering Christianity from
its professed friends, but he was soon to be called to
defend it from its open enemies. Hence, if, like Saul,
he stood higher than any of the people, it was in order
that men might ‘“‘ see him whom the Lord had chosen,
that there was none like him among the people.” The
times, indeed, loudly demanded such a champion.
Infidelity had of late been pouring into the United
States from Europe like a flood, and the period was at
hand when the Lord was to “ lift up a standard” against
it. The remarkable success which had attended the
arrangements of David Dale, at the New Lanark Mills,
in Scotland, for the improvement and happiness of the
working-classes ; the ingenious and captivating theories
of communism broached by Charles Fourier, in France,
and the plausible philosophy of the ‘social system”

NEW CO-OPERATIVE SYSTEMS. 233

earnestly advocated by Robert Owen, the son-in-law
of Mr. Dale, had begun to create a strong public feel-
ing, in many places, in favor of the formation of co-
operative societies. Enthusiastic foreigners, filled with
ardent hopes of effecting a complete renovation of
human society, flocked to the United States whose
free institutions and fresh uncultivated plains furnished,
they thought, the most favorable conditions for their
experiments. Communities were speedily organized
and territory secured. At Kendal, in Stark county,
Ohio; at New Harmony, in Indiana, and at various
other points, operations were actually commenced, and
men of ability were zealously and actively employed in
commending in lectures, pamphlets and other publica-
tions the plans and principles of these new associations.
At this period success seemed everywhere to attend
these movements. The impressible and enterprising
American mind soon imbibed the spirit of the system,
and projects were everywhere set on foot for the for-
mation of ‘‘ societies” and ‘‘ phalanxes” of various de-
scriptions.

To mere economical and co-operative arrangements
for the promotion of social welfare no just objection,
indeed, could be made. Mr. Campbell had himself, at
a former period, engaged in a project of this kind, and
looked with approval on the management and prosperity
of such industrial communities as he had found at Zoar
in Ohio and elsewhere. These, however, had either
confined themselves to the regulation of mere tem-
poral concerns, leaving the religious sentiments of indi-
viduals entirely free, or else had embodied religion as
an essential part of their scheme. But the case was
wholly different with most of the new co-operative sys-

tems now proposed. Their adherents seemed to think
20°

234 MEMOIRS OF ALEXANDER CAMPBELL.

that religion was directly in their way in their efforts to
remodel society, and they therefore strove, by every
means in their power, to destroy its influence. This
was especially true of the movement directed by Robert
Owen, from which everything of a religious character
was to be totally excluded. Upon these principles a
considerable society had already been formed at New
Harmony, in Indiana, to which were flocking the-
orists and skeptics of every grade, and where a periodi-
cal was published advocating with considerable ability
and still greater assurance their principles of infidelity
and of socialism.

Mr. Campbell had for some time contemplated these
movements at a distance. When he found, however,
on a nearer view, that they were armed against religion,
he at once ran up to his masthead the banner of the
cross and prepared for action. In order to develop the
strength of opponents whom he felt assured it was his
destiny to meet, he published five essays headed,
“« Robert Owen and the Social System,” and ‘* Deism
and the Social System.” In the first of these he thus
spoke of Mr. Owen and his enterprise:

“ Mr. Owen has attracted mych attention in this country,
as well as in Britain, from the singularity of his views and the
benevolent nature of his efforts for the amelioration of society.
He has afforded evidence of t mental independence’ never per-
haps surpassed before. His talents, education, fortune and
extraordinary zeal in the prosecution of his favorite object
entitle him to a very liberal share of public respect. It is, I
believe, very generally admitted that he is perfectly disinter
ested as far as respects pecuniary gain in all that he has done
and is doing for the establishment and development of the
social system. He has not been treated, however, with over
much courtesy by many editors, both political and religious,
who have animadverted upon his principles and his plans.

“NEW HARMONY GAZETTE.” 235

For my own part, I have felt some degree of sympathy for
him, and of mortification, too, at the nibblings of his op-
ponents. .

“The benefits resulting from a co-operative system have
been apprehended in theory, and proved by experience before
we heard of Mr. Owen in this country. A social system of
co-operation may be grafted on any system of religion, true
or false; but that a social system of co-operation can at all
exist without religious obligation has never yet been proven ;
but this appears to be the experiment now on hand at New
Harmony, Indiana. In this Mr. Owen has afforded the most
convincing proof of ‘mental independence.’ The annals of
the world fail to present one single league or confederation
for any purpose that was not perfectly ephemeral without
religion of some kind or other. I have no notion of getting
angry with Mr. Owen, or of belaboring him with harsh epi-
thets for hazarding an experiment of this sort. It is true, in-
deed, that I regret that any person born in the eighteenth cen
tury, and educated in the kingdom of Scotland, should have
profited so little by the circumstances around him, and should
have learned so little from all that has gone before him, as to
suppose that a being such as man is could be happy in any
circumstances without the hope of immortality beyond the
grave.”

Having made this prediction of failure, which ina
very few years was completely fulfilled, he in the next
number thus refers to the ‘New Harmony Gazette,”
which he styles ‘‘ the focus of the lights of skepticism :”

“The conductors of that journal are amongst the most
assiduous, devoted and persevering skeptics of the nineteenth
century. The Bible, some way or other, stands in their way,
and seems to be inimical to some favorite scheme or darling
hypothesis of the builders of the city of Mental Independence.
At all events, we have not seen a number of that paper in
which there is not either a popgun or a blunderbuss dis-
charged at revelation.”

250 MEMOIRS OF ALEXANDER CAMPBELL.

Amongst other preparations for the anticipated en-
gagement, he now lays down certain preliminary state-
ments, such as—

“1. That he defends the Bible and no man’s system of
religion, nor the arguments of others in behalf of the Bible.
2. That revelation, properly speaking, is an exhibit of super-
natural things which could not be known by any other
means, so that whatever can be known by reason or the senses
is not a subject of revelation.” He then puts to the skeptics
the following questions, promising to take his proper share of
the burden of proof: “ Is there a God who created all things?
And if answered in the affirmative, upon what evidence is
this known? Is there a spirit in man which will survive the
body or live after the animal life is extinct, and upon what
evidence is this known? Is there a future state of felicity or
of torment, and if so, upon what evidence is this known?”

To these inquiries the ‘* Gazette” some time afterward gave
the following answer: ‘ We can reply to these propositions
neither in the affirmative nor in the negative, for we possess
no positive knowledge on any of these subjects. A God, the
soul, heaven and hell, if such existences and places do really
exist, can never, from their nature, become cognizable by the
senses of man. I, therefore, cannot conceive how we shall
ever be able to acquire information regarding their nature or
existence.” This answer Mr. Campbell published with the
following remarks: “ With all the improvements in philoso-
phy for eighteen centuries the world is no wiser with respect
to God than it was when Paul lived. He then declared that
neither Greece nor Rome nor Egypt, by all their philosophy,
knew God. Even to this day the God that was unknown in
Athens is unknown in New Harmony and to all who have
no other light than what philosophy affords. And here is
another and a striking proof: the people of the city of ‘ Mental
Independence’ are said to have the best /ébrary on this con-
tinent, and with all the advantages of social converse in the
best-improved condition of human nature, having voluntarily
extinguished the light of supernatural revelation, have now

A PROBLEM FOR SKEPTICS. 237

candidly and honestly avowed that whether there is a God at
all, a spirit in man that will survive his mortal body, a heaven
or hell, is to them unknown and unknowable. This is the
identical conclusion to which I knew most certainly, by all
the knowledge of philosophy which I possess, they would be
constrained to come. For, as I have frequently said, there is
no stopping-place between Deism and Atheism ; and they are
lame philosophers who, taking philosophy for their guide,
profess to hold with Herbert, Hume, Gibbon and Paine that
there is a God, an immortal soul, a heaven or a hell. I give
great praise to the New Harmony philosophers for their can-
dor and their honesty in frankly avowing the conclusion which
all the lights they have authorize them to maintain. I say
they are good philosophers. They have reasoned well.”

Having thus obtained a clear statement of the posi-
tion occupied by the New Harmony philosophers, he in
a subsequent number presented to them the following :

« A PROBLEM: Sor the Editor of the ‘Harmony Gazette’
and his doubting brethren:

« You think that reason cannot originate the idea of an
Eternal First Cause, and that no man could acquire such an
idea by the employment of his senses and reason; and you
think correctly. You think also that the Bible is not a super-
natural revelation—not a revelation from the Deity in any
sense. These things premised, gentlemen, I present my
problem in the form of a query again:

« The Christian idea of an Eternal First Cause uncaused,
or of a God, is now in the world and has been for ages im-
memorial. You say it could mot enter into the world by
reason, and it d/d not enter by revelation. Now, as you are
philosophers and historians, and have all the means of know-
ing, how did it come into the world?”

The surprise of the skeptics at finding Mr. Campbell
to concur in the conclusions of their own philosophy
was greatly increased when they found their argument
thus turned against themselves, and that upon their own

238 MEMOIRS OF ALEXANDER CAMPBELL.

principles they became at once involved in a palpable
difficulty from which there was no escape. They had
boasted greatly of their ‘“ mental independence,” and
imagined themselves to occupy a sphere of thought
quite above that of the religious portion of the com-
munity, but in coming into contact with Mr. Campbell,
they found themselves confronted by a ‘‘ mental inde-
pendence” much greater than that in which they
boasted, and they were quite at a loss how to meet his
unexpected assaults. Caring nothing for arithmeti-
cal defences of the size and contents of Noah’s ark, or
for geological explanations of the Mosaic account of
creation, in order to refute the usual puerile cavils of
skepticism, he had attacked at once the rationale of
their system. Overleaping the outworks, he had ad-
vanced at once upon the citadel, and the ‘*‘ New Har-
mony Gazette,” after this taste of his quality, seemed,
for a time, indisposed to renew the contest.

Mr. Campbell, however, had no idea of allowing the
advocates of the ‘‘ social system” to continue the dissemi-
nation of its principles unchallenged or unopposed,
and only awaited a favorable opportunity to come to
close quarters with some of the larger vessels of the
opposing foe. In February, 1828, he received a letter
from an individual at Canton, Ohio, bewailing the evil
effects produced upon the community there by the lec-
tures of a socialist—a Dr. Underhill.

d

“For two months or more,” said this correspondent, ‘ he
has been indefatigably engaged in preaching that sort of
moral philosophy which the ‘New Harmony Gazette’ con-
tains. He is going from place to place, and great numbers,
I understand, are converted to his new doctrine. Though
there is considerable alarm among the preachers about here

none but a Roman priest undertook to contradict him—with

ROBERT OWEN’S CHALLENGE. 239

very little effect, however. Since that time the Deists and
free-thinkers of this place are getting quite bold, and even
the apprentices of the workshops and boys in the streets
begin to reason away and rail at religion. I am ashamed for
my brethren, the English preachers, who stand back when
that man speaketh, and only talk when he is not within hear-
ing. Does not this show as if Christianity could not be de
fended against its enemies, or that its priests were too luke-
warm to undertake its defence? It grieves me the more
since Dr. Underhill has challenged, boldly, every one who
would be willing to question his views, and has publicly called
for opponents to his sentiments.”

He then asks if Mr. Campbell will not come and
meet him.

Mr. Campbell replied that it was not consistent with
his views of propriety to go out of his way to meet so
obscure an individual as Dr. Underhill, but that if his
master, Robert Owen, chose to enter the field of debate,
he would meet him. He said he thought such a dis-
cussion was needed, but that he ‘‘ would not draw a
bow save at the king of the skeptics of the city of men-
tal independence.” He well knew how to ‘bide his
time,” and that the inferior position which he thus as-
signed to Dr. Underhill would have the best effect in
checking his success, and inducing the doubting to await
the issue of a discussion, freely proffered, so soon as a
more formidable antagonist should appear on the side
of skepticism. Nor had he long to wait. Twenty-
three days, indeed, before the date of the above letter,
Mr. Owen himself, who had been for some time lectur-
ing in New Orleans, had given a formal challenge to
the clergy of that city to discuss with him the claims of
religion, but the news of this had not yet reached Beth-
any. No sooner, however, had Mr. Campbell received
the intelligence, and learned at the same time that there

240 MEMOIRS OF ALEXANDER CAMPBELL.

had been no response from any of those addressed, than
he at once published Mr. Owen’s challenge and his
prompt acceptance of it.

“I have long wondered,” said he, ‘“ why none of the pub-
lic teachers of Christianity have appeared in defence of the
last blessed hope of man. This skeptical age and country is
the proper soil, and the youth of this generation the proper
elements for Mr. Owen’s experiments. I have felt indignant
at the aspect of things in reference to this libertine and law-
less scheme. Mr. Owen, a gentleman of very respectable
standing as a scholar and capitalist, of much apparent be-
nevolence, traveling with the zeal of an apostle through
Europe and America, disseminating the most poisonous sen-
timents as Christians conceive, finding myriads in waiting to
drink, as the thirsty ox swalloweth water, whatever he has to
offer against the Bible and the hope of immortality, passes
unchecked and almost unheeded by the myriads of advocates
and teachers of the Christian religion. If none but Christian
philosophers composed this society, it might be well enough
to let Mr. Owen and his scheme of things find their own
level. But while a few of the seniors disdain to notice or
affect to disdain his scheme of things, it ought not to be for-
gotten that thousands are carried away as chaff before the
wind by the apparently triumphant manner in which Mr.
Owen moves along.

“ Impelled by these considerations and others connected
with them, we feel it our duty to propose as follows: Mr.
Owen says in his challenge before us: ‘I propose to prove,
as I have already attempted to do in my lectures, that all the
religions of the world have been founded upon the ignorance
of mankind; that they are directly opposed to the never-
changing laws of our nature; that they have been and are
the real source of vice, disunion and misery of every descrip-
tion; that they are now the only bar to the formation of a
society of virtue, of intelligence, of charity in its most exten-
sive sense, and of sincerity and kindness among the whole

CHALLENGE ACCEPTED. 241

human family, and that they can be no longer maintained
except through the ignorance of the mass of the people and
the tyranny of the few over that mass.’

« Now, be it known to Mr. Owen, and to all whom it may
concern, that I, relying on the Author, the reasonableness and
the excellency of the Christian religion, will engage to meet
Mr. Owen any time within one year from this date, at any
place equidistant from New Harmony and Bethany, such as
Cincinnati, Ohio, or Lexington, Kentucky, and will then and
there undertake to show that Mr. Owen is utterly incompe-
tent to prove the positions he has assumed, in a public debate,
before all who may choose to attend; to be moderated or
controlled by a proper tribunal, and to be conducted in per-
fect good order from day to day, until the moderators or the
parties, or the congregation or a majority of them, are satis-
fied, as may afterward be agreed upon. I propose, moreover,
that a competent stenographer, perfectly disinterested, shall
be employed to take down the speeches on the occasion ; that
for his trouble he shall have the exclusive right of printing
and distributing said debate throughout the United States,
and thus give all a right to hear or read whether Mr. Owen
with all his arguments, benevolence and sincerity, is able to
do what he has proposed. After stating these prominent
items, I leave everything else open to negotiation or private
arrangement.

“ To quote the words of Mr. Owen, ‘ With feelings of per-
fect good-will to you, which extend also in perfect sincerity
to all mankind, I subscribe myself your friend in a just
cause, ALEXANDER CAMPBELL.

“ BETHANY, VA, April 25, 1828.”

Before learning the acceptance of his Orleans chal-
lenge by Mr. Campbell, Mr. Owen had noticed the
offer made in the Canton correspondence, and on the
14th of May addressed a letter to Mr. Campbell, con-
senting to meet him, and proposing a sort of general
assembly of the skeptics and the clergy for the purpose

VOL. 1.—Q 21

242 MEMOIRS OF ALEXANDER CAMPBELL.

of a full discussion. This Mr. Campbell declined as
not likely 1v result beneficially, and informing Mr.
Owen that he had already accepted his Orleans chal-
lenge in the exact terms in which it was expressed,
said that nothing now remained but to adjust the pre-
liminaries. ‘‘I have,” said he, in conclusion, ‘‘ from
a little experience in public discussions, no doubt but
that I shall be able to maintain perfect good-humor
throughout the whole, and I have reason to believe
that your philosophy has improved your good-nature
so far as to make you an acceptable disputant.” A
few weeks afterward, accordingly, Mr. Owen paid
Mr. Campbell a visit in order to make the necessary
arrangements. Mr. Campbell found him to be a very
affable and pleasant gentleman, possessed of much
interesting information. Mr. Owen, on his part, was
much pleased with what he saw of Mr. Campbell, and
appeared greatly delighted with the beautiful hills and
landscapes to which Mr. Campbell called his attention
during their pleasant walks in the vicinity of Bethany,
and which, he assured Mr. Campbell, persons of taste
in England would go many miles to see. In one of
their excursions about the farm, they came to Mr.
Campbell’s family burying-ground, when Mr. Owen
stopped and addressing himself to Mr. Campbell, said :
‘* There is one advantage I have over the Christian—/
am not afraid to die. Most Christians have fear in
death, but if some few items of my business were
settled, I should be perfectly willing to die at any
moment.” ‘: Well,” answered Mr. Campbell, ‘+ you
say you have no fear in death; have you any hope in
death?” After a solemn pause, ‘‘ No,” said Mr. Owen.
‘ Then,” rejoined Mr. Campbell (pointing to an ox
standing near), ‘‘ you are on a level with that brute.

MAHONING ASSOCIATION. 243

He has fed till he is satisfied, and stands in the shade
whisking off .he flies, and has xecther hope nor fear
in death.” At this Mr. Owen smiled and evinced
some confusion, but was quite unable to deny the just-
ness of Mr. Campbell’s inference. As he was now on
his way to Europe, and did not expect to return before
the beginning of winter, he desired to have the time
of the discussion fixed for the second Monday of the
following April. This being regarded as a suitable
season, and Cincinnati being agreed on as the place
of meeting, the amiable philosopher, with the kindest
feelings, bade his host farewell.

Shortly after his departure, Mr. Campbell was united
in marriage with Miss S. H. Bakewell, whom he
chose not only in deference to his first wife’s earnest
wish, but in accordance with his own deliberate judg-
ment, the wisdom of which the future amply con-
firmed. On the 24th of the preceding January, his
eldest daughter, Jane, had been married to Mr. Albert
G. Ewing, a gentleman of high standing and intelli-
gence, residing at Nashville, Tennessee. And as they
were at this time on a visit to Bethany, they concluded
to accompany Mr. Campbell and his bride to the meet-
ing of the Mahoning Association, at which Mr. Camp-
bell was to deliver the introductory discourse.

This meeting, which was held at Warren, was well
attended and was an occasion of great interest. One
year before, the Association had appointed Walter Scott
as evangelist, little expecting the events which were so
soon to follow, and on which many now looked back
with thankfulness and wonder. The friends of pro-
gress felt that a decisive victory had been gained, and
that the primitive method of administering the gospel
had indeed reappeared in the Church, restoring to it

244 MEMOIRS OF ALEXANDER CAMPBELL.

its pristine power to convert the nations. This power
had already been demonstrated by the addition of
nearly one thousand persons to the churches within
quite a limited area, as well as in various signal
triumphs over sectarian opposition and in the fraternal
union of preachers and people of dissevered parties.
They rejoiced that the reformatory principles for some
years discussed among them had led to such grand
results, and, feeling more and more assured of their
importance, were well disposed to carry them out in
every particular.

This disposition was soon to be tested in relation to
a very important feature of the proposed reform—the
scriptural basis of Christian union. The occasion for
this was the case of Aylett Raines, who, though
publicly identified with the movement, still retained, as
was generally understood, his Restorationist opinions.
The opponents of the cause had not failed to reproach
its adherents with tolerating these errors, as they had
not required a public renunciation of them, and there
were many in the Association who were quite sensitive
upon the subject, and doubted whether under such
circumstances Mr. Raines could be received. As Mr.
Campbell was aware of this state of feeling, he took
as the subject of his introductory discourse the four-
teenth chapter of Romans, dwelling particularly upon
the injunction in the first verse: ‘‘ Him that is weak in
the faith receive ye, but not to doubtful disputations,”
or, as in the rendering adopted in the new version
from Thompson, ‘‘ without regard to differences of
opinions.”

On the following day the case of Mr. Raines was
formally brought before the Association by Jacob Os-
borne, who wished to have the matter definitely settled.

BASIS OF UNION TESTED. 245

Thomas Campbell immediately rose and remarked that
such a question was only calculated to create discord
among the brethren. ‘* Brother Raines,” said he, ‘* has
been with me during the last several months, and we
have freely unbosomed ourselves to each other. He
is philosophically a Restorationist and I am a Calvinist,
but notwithstanding this difference of opinion between
us, I would put my right hand into the fire and have
it burnt off before I would hold up my hands against
him. And from all I know of Brother Raines, if I
were Paul, I would have him, in preference to any
young man of my acquaintance, to be my Timothy.”
To this warm commendation, Mr. Raines at a subse-
quent opportunity responded that ‘sif he were Timo-
thy, Thomas Campbell should be his Paul.” Alex-
ander Campbell then made some remarks, again de-
fining the difference between faith and opinion, stating
that Mr. Raines’ views on the subject of the restoration
of the wicked after a certain amount of punishment
could be regarded as nothing but an opinion, since
there was not a passage anywhere in the writings of
prophets or apostles affirming it. It could never be
considered a matter of belief, since there was no testi-
mony to render it such. He therefore proposed that
Mr. Raines should express his willingness to preach
the gospel as the apostles preached it, and to retain
his opinions as private property in harmony with the
principles of the Reformation. If he would do this,
he assured all present that in a short time all such
opinions would fade away out of his mind, and he
would see such a freeness and fullness in the gospel
that he would not want men saved if they would not
obey it. Walter Scott then expressed his entire con-
currence in the views given, after which Mr. Raines
21°

246 MEMOIRS OF ALEXANDER CAMPBELL.

made the declaration proposed by Mr. Campbell, and
the question being put ‘* Whether there was any law of
Christ by which a brother could be condemned who
deported himself as Mr. Raines proposed to do?” the
Association decided by a very large majority that there
was not. Thus the case was settled, though some of
those in the minority felt still so disturbed at the recep-
tion of Mr. Raines that nothing but his prudence and
careful avoidance of any effort to teach his speculative
opinions prevented a schism which at the time might
have been attended with disastrous consequences.

On this occasion Mr. Campbell gave a very remark-
able proof of his entire freedom from the exacting spirit
which then governed religious parties. So far, indeed,
was he in advance of the time that some of those asso-
ciated with him thought he had in some measure com-
promised the principle of the Reformation itself which
required assent to the plain teaching of Scripture, and
so much dissatisfied were some who had come to the
meeting with a view of uniting with the reformers that
they declined doing so. He recognized in Mr. Raines,
however, one who sincerely believed the gospel, and
who by no means doubted or denied the reality and
certainty of the future punishment of the wicked. The
only point of difficulty was the duration of that punish-
ment, in regard to which Mr. Raines had adopted a
theory to the effect that the benevolence of God would
ultimately eliminate from the universe all traces of sin,
its punishment included—a view similar to that held by
the illustrious Origen and the celebrated John Foster, as
well as by other individuals amongst the ‘‘ orthodox.” As
Mr. Raines believed that God would reward the right-
eous and punish the wicked according to their works,
Mr. Campbell considered this to be the substance of

FAITH AND PHILOSOPHY. 247

the divine communications on the subject, and that con-
jectures or theories as to anything beyond this were
mere opinions or speculations. As Mr. Raines’ agree-
ment to hold these views in private as mere opinions
was an admission of their doubtfulness and their want
of Scripture authority, and his engagement to teach only
what the Scripture revealed was all that the principles
of the Reformation demanded, the course pursued was
obviously correct. It gave an example, however, of a
freedom of thought of which the religious community
had never dreamed, and presented in a very striking
light the liberality of the basis of Christian union advo-
cated by Mr. Campbell.

The wisdom of his position in this case was fully
borne out by the results. Mr. Raines became not only
one of the ablest and most successful advocates of the
cause, but it was not long until his favorite theory gave
place to humbler views of man’s ability to resolve the
mysteries of the future; and in order to complete the
history it may be here stated that in 1830 he wrote thus
to Mr. Campbell :

“I wish to inform you that my ‘ restorationist’ sentiments
have been slowly and imperceptibly erased from my mind by
the ministry of Paul and Peter and some other illustrious
preachers, with whose discourses and writings, I need not tell
you, you seem to be intimately acquainted. After my im-
mersion I brought my mind, as much as I possibly could, like
a blank surface to the ministry of the new institution, and by
this means I think many characters of truth have been im-
printed in my mind which did not formerly exist there. . .

I hope during the remainder of my days to devote my ener-
gies, not to the building up of sectarian systems, but to the
teaching of the Word.” This purpose Mr. Raines has fully
accomplished in a faithful and most efficient ministry of more
than forty years, and recently thus refers to the cherished re

248 MEMOIRS OF ALEXANDER CAMPBELL.

membrance of “the great kindness and magnanimity with
which,” says he, “ the Campbells and Walter Scott treated me
after my baptism, and before I was convinced of the errone-
ousness of my restorationist philosophy. They used to say to
me: ‘It is a mere philosophy, like Calvinism and Arminian-
ism, and no part of the gospel.’ They made these ¿sms of but
little value, and therefore not worth contending for, and they
did not put themselves in conflict with my philosophy, but
rather urged me to preach the gospel in matter and form as
did the apostles. This all appeared to me to be reasonable,
and I did it; and one of the consequences was, that the philoso-
phy within me became extinct, having no longer the coals of
contention by which to warm or the crumbs of sectarian
righteousness upon which to feed.”

Thus has it ever been that while the false value
attached to the inferences and deductions of human rea-
son has originated and perpetuated religious strife and
division, a sincere submission to the plain teachings of
the word of God has promoted the cause of truth, unity
and peace.

Immediately after Mr. Campbell's discourse on Fri-
day, it was agreed that the usual forms of the Associa-
tion should be dispensed with, in order to hear from
Mr. Scott a report of his year’s labor. This was heard
with great interest, and the question of his reappoint-
ment coming up afterward, some discussion arose as to
restricting his labors within the bounds of the associated
churches, and also in regard to his request that the
Association would appoint as his fellow-laborer Wil-
liam Hayden, for whom he had formed a warm attach-
ment, and who would, he thought, be eminently useful
in this capacity. Some were for having the itineracy
confined within the limits of the churches, but Mr.
Scott wished to be at liberty to go to any point where
there seemed to be a favorable opening. After much

WILLIAM HAYDEN. 249

discussion, he arose finally and said with much ear-
nestness of manner: ‘Give me my Bible, my head
and Brother William Hayden, and we will go forth to
convert the world.” Sidney Rigdon then moved that
“the Association give to Walter Scott his Bible, his
head and Brother William eden which was at
once agreed to.

William Hayden lived at this time in Canfield. He
was about the middle stature, thickset and athletic,
with a complexion naturally rather dark and much
tanned by exposure; intelligent light gray eyes; light
hair; a mouth somewhat large; his countenance ex-
pressive of both firmness and kindly feeling, and often
wreathed with a winning smile. He was then in his
thirtieth year, having been born June 30, 1799, in
Rosstrevor township, Westmoreland county, Pennsyl-
vania, from which, four years afterward, his father with
the family removed to Youngstown, in Ohio, then quite
a new country.

Religious questions had engaged his attention at a
very early:period of life. Before he was twelve he had
been first a deist and then an atheist in his sentiments,
and had involved himself in great mental perplexity.
Possessing good reasoning powers, however, and
anxious to discover the truth, he was at length re-
lieved by the reflection that ‘‘ ¿f nothing had eternally
or primarily existed, nothing could have been origi-
nated, and that hence a cause uncaused was self-evi-
dent.” His belief in a God having been thus restored,
he was led to the Scriptures by the consideration that,
“as God had created us, we were not too insignificant
Jor him to govern and judge us.” Delighted with the
character of Christ as portrayed in the New Testament,
and conscious of his need of salvation, he, for a long

250 MEMOIRS OF ALEXANDER CAMPBELL.

time, attended religious meetings, and sought conver-
sation with religious persons. He was at length
thoroughly aroused by Christ's declaration, Matt. xii.
36, 37: “ I say unto you, that every idle word that men
shall speak, they shall give account thereof in the day
of judgment. For by thy words thou shalt be justified,
and by thy words thou shalt be condemned.” Being
induced to accept the divine mercy in Christ, he was
baptized by Elder Joshua Woodworth, May 19, 1816,
and united with the Baptist Church, to which his parents
already belonged.

He became a reader of the ‘* Christian Baptist” soon
after its publication, and rejoiced in that freedom of
thought and of investigation which it inculcated, and
which was so congenial to his own mind. He still,
however, fondly entertained the popular views of con-
version and when he heard Walter Scott preach in the
fall of 1827, his direct method of calling sinners to
obedience seemed to him rash and dangerous. Some
time afterward, hearing that Mr. Scott was to preach in
a school-house near Simon Sacket’s, he rode eight
miles to hear him. The room was densely crowded.
Mr. Scott’s first words were: ‘ There is not a man in
this house who believes that God means what he says.”
William Hayden was astounded, and was on the point
of rising to say that he was at least one who believed it,
when the assured manner of the speaker led him to
pause. Mr. Scott went on to show that men come to
the Bible with their heads full of religious systems and
theories, and that in consequence they were inhibited
from taking the Scriptures in any sense inconsistent
with these. They dared not take the plain common-
sense view of the teaching of the Bible, or the true and
obvious meaning of its words, lest their religious system

FOHN HENRY. 25)

should be endangered. That system gave in every
case the law of interpretation, and the true sense was
neither understood nor believed. He vindicated the
authority of God’s words as against every system, and
exalted their sufficiency, their truthfulness, their trust-
worthiness, showing the propriety of relying upon the
divine declarations alone, in which the terms of salva-
tion were presented to us for our immediate acceptance.
As he thus discoursed and developed the sad results of
the prevailing systems which had closed the ears and
the hearts of the people against the plain words of
Scripture, William Hayden felt that he was right, and
that he himself heretofore had been thus blinded, and
had not really believed ‘‘ that God meant what he said.”
A complete revolution was at once effected in his mind as
he meditated upon the truths he had heard. The Bible
was to him now a new book. The gospel was a simple
development of God’s love, adapted to every creature,
and furnishing to every one who believed it a direct
and practical assurance of acceptance. To preach was
no longer a mockery, pretending to offer salvation to all,
yet announcing that this was nevertheless reserved for
a definite pre-ordained number known to God alone.
On the contrary, the gospel was now seen to be truly
the power of God to every one who believed it, and he
felt that he could now offer it upon its own simple terms,
as such, to sinners.

He was at this time teaching a school in Austintown,
and in February, Adamson Bentley came and held some
meetings, at which a number were induced to submit to
the gospel. Among these was his particular friend,
John Henry, born in Chartiers township, Washington
county, Pennsylvania, October 1, 1797, and removed to
Ohio in 1803, where he was raised a strict Presbyteriar

252 MEMOIRS OF ALEXANDER CAMPBELL.

He was a man of very singular powers and universaliy
esteemed. Like William Hayden, he possessed fine
musical talents, great kindness of disposition, an inde-
pendent spirit and the gift of language. Earnest, truth-
loving, enterprising and fearless, his accession greatly
aided William Hayden amidst the violent opposition
which the cause had then to encounter, and encouraged
him in his first efforts at public speaking. John Henry
himself, some time afterward at a baptism, when evil
disposed persons derided and created a disturbance, was
impelled to burst forth into an indignant and effective
remonstrance, which revealed to him his own latent
power over an audience and led him to devote himself
to public speaking. Having a remarkable memory and
readiness of utterance, though without discipline of
mind or the graces of elocution, he could, nevertheless,
enchain the people for hours by his rapid and thorough
expositions of scriptural themes, quoting and applying
every passage in the Bible relating to the subject, giving
chapter and verse without a moment’s pause, with
pointed and keen criticisms upon the errors of the
popular teaching, and brief but pertinent exhortations to
duty. He hence became, after a time, one of the most
reliable and effective preachers on the Reserve. The
accession of John Henry and his intrepid advocacy of
the cause soon led to the formation of a church at
Austintown of one hundred and ten members, which
was organized by Scott, Bentley and Raines, William
Hayden being placed over it.

The arrangement which had been made by the Asso-
ciation in appointing the latter a fellow-laborer with
Walter Scott proved to be a most effective one. The
two evangelists, earnestly co-operating and wholly de-
voted to the work, seemed to carry everything before

INFANT BAPTISM EXAMINED. 253

them. Crowded audiences were everywhere in attend-
ance in meeting-houses, private dwellings, barns or
shady groves; many came from a desire to listen to
the charming singing of William Hayden, and were
brought over to the truth preached. Throughout this
whole region sectarian conversions were soon almost
entirely suspended. Preachers who ventured to oppose
the ‘* ancient gospel” lost their influence and were for-
saken by many of their adherents, who united with the
Christian churches. A great number also, who had
been bewildered by the inconsistent doctrines of the sec-
tarian world and had become skeptical, were led to be-
lieve and obey the gospel, while a number of gifted
individuals were raised up even from the humblest walks
of life to become efficient and devoted preachers, and to
render their powerful assistance to those already in the
field.

One of these, Jonas Hartzel (born October 19, 1803,
in Northampton county, Pennsylvania, from whence the
family removed to Deerfield, Ohio, in 1805), had been
brought up a Presbyterian. Some time in 1826, his
wife, who was a pious Methodist, said to him, unex-
pectedly, ‘‘ What Scripture have you for infant baptism?
If you have any, I ask for it; for I have no confidence
in my baptism.” He replied, ‘‘Alice, I can satisfy you
on that subject ;” and, opening the Bible, he turned to
the proof-texts to show that it came in place of circum-
cision; then to the household baptisms and the saying,
s Suffer little children to come unto me,” etc. ; but, upon
considering these passages, his logical mind could find
no proof in them, and, greatly mortified and disap-
pointed, he put the subject off for the time. Too honest
with himself, however, to controvert the teachings of the
Bible, he was, after some further inquiry, fully convinced

22

254 MEMOIRS OF ALEXANDER CAMPBELL.

that infant baptism had no divine authority. He then
said, ‘‘ We have been misled by our religious guides.
We have been deceived in a plain case, and if so in
reference to baptism, perhaps we have been led into
error on other subjects of equal or greater importance.
We have taken our religion on trust. We have read
the Scriptures to confirm our creeds. We must now
read the Bible to form our religious sentiments for our-
selves, and go whithersoever it may lead us.”

This change of views caused great grief to the rela-
tives on both sides, who expostulated and argued, but
Mr. Hartzel and his wife read the Scriptures, and soon
found that ‘‘ faith came by hearing,” and that salvation
was thus brought within their reach. The controversy
grew warmer. Mr. Hartzel argued from Acts ii. 38,
«that as baptism was for -remission of sins, and to be
preceded by faith and repentance, it could have no re-
lation to infants.” Hearing some months afterward that
Mr. Campbell taught baptism for remission, he became
a subscriber to the ‘‘ Christian Baptist,” which he had
occasionally read, and was delighted with the grand
purpose it held in view—a return to the primitive gospel
—a restoration rather than a reformation—the preach-
ing and teaching of Christianity as it was before there
were any reformations or any occasion for them. Fol-
lowing out their convictions, Mr. Hartzel and his wife
were immersed on the second Lord’s day in June, 1828,
and in August of this same year, at the annual meeting,
he saw Mr. Campbell for the first time, and at once
identified him amongst the crowd of preachers by his
simple, self-possessed manners, his unclerical appearance
and unassuming deportment. When he heard him
speak, he was charmed with the artlessness of his de-
livery and with the singular power of his discourse, and

PUBLIC LABORERS. 255

was impressed at once with the conviction that he was
one of those remarkable men raised up by Providence
for the accomplishment of important ends. As it was
the custom of the churches now rapidly forming every-
where to adopt at once the primitive order and depend
for mutual edification upon the gifts of the members,
those of Mr. Hartzel did not remain long concealed.
Possessing a vigorous mind, a remarkably clear per-
ception of logical relations, a sincere love of truth and
a fine command of language, he soon became distin-
guished as an effective and able preacher. In person
he is tall and erect, grave in manner, in complexion
somewhat swarthy, with regular features, intelligent
dark eyes, full and handsome lips, and in speaking has
a slightly German pronunciation and arrangement of
words.

Many others there were who at this period were
brought forward by the pressing demand of the times
from amidst the pursuits of husbandry and other ordi-
nary vocations to assume the position of preachers of
the gospel. However useful to this office the refine-
ments of education, the cause could not now wait for
the slow processes of scholastic discipline or the tedious
preliminaries of a college course. These advantages,
indeed, were far from being essential, since the gospel,
now freed from theological speculations, was found to
be adapted to the humblest capacity, and to require
nothing but a simple, earnest and faithful presentation
in order to the conversion of sinners. Hence, quite a
number of individuals of little culture but earnest faith,
inspired by the love of truth and of humanity, entered
into the field of public labor, and many of them, having
fine natural abilities, greatly promoted the progress of
the gospel. To those already mentioned of this class

256 MEMOIRS OF ALEXANDER CAMPBELL.

may be added a few others who at this period were
prominent advocates of the cause. Of these was Cyrus
Bosworth, distinguished less as a preacher than as a
counselor, and as a man of resolute and decided cha-
racter, exercising a commanding influence. He was a
native of Roxbury, Plymouth county, Massachusetts,
born April 12, 1791. He came to Warren in 1813 and
engaged in teaching, but afterward carried the express
mail along the forest paths of this newly-settled region,
and was the first messenger to convey to ‘Pittsburg the
news of Perry’s victory on Lake Erie. He served
afterward as a member of the Ohio Legislature and as
sheriff of Trumbull county. He embraced the gospel
soon after it began to be preached by Walter Scott, and
continued until his death, April 4, 1861, to take an un-
abated interest in the things of the kingdom of God.
His brother Marcus, three years younger, removed
to Ohio from Roxbury and settled in Braceville, Trum-
bull county, in 1816. Soon after, he experienced a re-
ligious awakening among the Presbyterians, but having
imbibed Baptist views in early life, could not be per-
suaded that sprinkling was baptism, though he searched
the Scriptures diligently and listened to the arguments
of several preachers. He and his wife were finally
immersed by Thomas Miller in 1819, and he became a
deacon of the Baptist church formed during the follow-
ing year at Braceville. From his zeal, piety and
speaking abilities he was soon after recommended to
engage in the ministry, and while attending the ‘‘ min-
isters’ meetings” became acquainted with Mr. Camp-
bell and with the principles of the Reformation, which
he cordially embraced. Being ordained in October,
1827, he gave himself ardently to the work, and when
Walter Scott visited Braceville, preaching baptism for

EARLY ADVOCATES OF REFORM. 257

remission of sins, he, after careful examination, fully
adopted this as the plain doctrine of Scripture. He
was a man of average height, light complexion and
sandy hair, extremely plain and familiar, but unassum-
ing in his manners. As a speaker, he was not boister-
ous or vehement, but had a rapid delivery, and was so
full of feeling that he could not discourse on the themes
of salvation without shedding abundance of tears and
deeply affecting his audience. He was a very success-
ful preacher, and, as a man, universally beloved,
abounding in prayer, in hospitality and in all good
works. Appointed by the Association in 1829 to itin-
erate in connection with W. Scott, A. Bentley and W.
Hayden, he was the means of converting many, and
continued his labors until June 10, 1847, when, in the
triumphs of faith, he yielded up his spirit into the hands
of the Lord he had so faithfully served.

Another of those who were actively engaged at this
early period of the Reformation was Symonds Rider, a
native of Hartford, Connecticut, born November 20,
1792, and settling at Hiram, in Portage county, Ohio,
in 1814, where he still lives and has ever been an up-
right and prominent citizen. He was at an early period
much devoted to the Scriptures and particularly solicit-
ous in regard to the subject of conversion. Having
marked and carefully considered all the passages rela-
ting to this subject, he concluded that if he ever met a
preacher who presented the gospel just as he read it in
the New Testament, he would yield to it. In June,
1828, he heard Thomas Campbell preach in Mantua,
and finding what he heard in perfect accordance with
what he read, he came forward promptly at the first
invitation and was baptized by Reuben Ferguson, who
nad recently been a Methodist preacher. Being a man

voL. 1.—R 22 *

253 MEMOIRS OF ALEXANDER CAMPBELL.

of earnest and sincere purpose and a cogent reasoner,
Mr. Rider attained considerable distinction as a public
speaker, and still remains elder of the flourishing
church at Hiram.

To these may be added E. B. Hubbard, also still
living, who, born in Duchess county, New York, Feb-
ruary 28, 1792, removed to Deerfield, Ohio, in 1802.
Uniting with the Methodists there, he nevertheless re-
garded creeds and all legislation on the part of religious
bodies as invasions of Christ’s prerogative, and finally,
in conjunction with S. McGowan, C. P. Finch, a
Methodist preacher, and some others, learned from the
Scriptures the true basis of organization for the Church,
which they endeavored to carry out into practice amidst
a storm of opposition. Hearing then of a similar society
in Braceville, Hubbard and Finch were deputed to visit
it. Being much gratified with what they saw and
heard, Marcus Bosworth was invited to visit Deerfield,
which he did in June, 1828, in company with Mr.
Bentley, and held a meeting at which seven were im-
mersed, and the church was fairly established. Mr.
Hubbard soon engaged in preaching, and has rendered
effectual service to the cause by his faithful and long-
continued labors.

In this connection the name of John Whitaker de-
serves mention. Of Quaker lineage, he became awak-
ened under the preaching of the Christian Connection,
but soon afterward, hearing Walter Scott, entered fully
into the clearer light, and became quite an able preacher,
powerful both in argument and in exhortation. As a
man he was eminently social and hospitable, and,
though grave in his deportment, possessed a large
fund of genuine wit.

Of those from among the Baptists there were also

JOHN RUDOLPH 259

many besides the individuals formerly mentioned who
distinguished themselves by their efforts in behalf of
the primitive faith and order. Among these, William
Collins was noted for excellent preaching abilities and
extensive usefulness. He had been educated at Hamil-
ton Seminary, New York, and afterward settled at
Chardon, Ohio, where he labored for many years, and
was deservedly popular, dying a few years since, much
regretted. He was succeeded by Ebenezer Williams,
formerly mentioned, who, after his conversion from
Restorationism, continued to be a faithful and consist-
ent advocate of the truth, dying recently in the fullness
of hope. He was a man of great candor, clear, logical
and convincing in his discourses, and greatly esteemed
by all who knew him. Among others from the Bap-
tists, too, may be mentioned John Applegate, who, after
a two years’ struggle, became at length convinced of
the truths he had heard in 1828 from W. Scott, at
Austintown, being greatly helped forward by Jesse
Hall, the worthy deacon of the church in Hubbard,
where he lived, and who had at an early period em-
braced the Reformation. Mr. Applegate has labored
much for the cause amidst his arduous struggles to rear
a numerous family upon a little farm, and his humble,
consistent, godly life and remarkably cheerful spirit
have made him a great benefaction to the Church.
Others, also, there were who, though less regularly
engaged in public ministries, or acting merely as elders
or deacons of the congregations, contributed much to the
furtherance of the gospel. Prominent among these was
the venerable John Rudolph, of Garrettsville, in Port-
age county, who was distinguished for his piety, his
firmness and many excellences, and possessed great
personal weight. He was especially remarkable for

260 MEMOIRS OF ALEXANDER CAMPBELL.

his uncommon gift in social prayer, in which he rnani-
fested a humility, suitableness and fervency rarely
equaled and impossible to describe. He was a man
full of faith and of the Holy Spirit, hospitable, just,
` sober, yielding up after a hard struggle his favorite
Baptist theories, and heartily embracing the simpler
views of the gospel which were brought to his attention.
His two sons, John and Zebedee, entered also at an
early period into the ranks of the Reformation, and
have continued faithfully devoted to the interests of the
truth—the former acting as deacon in the church at
Garrettsville, and the latter, with more than usual
scholarly attainments, self-acquired, rendering efficient
aid in the congregation at Hiram.

Nor were there wanting some who were won over
from positive infidelity to the public advocacy of the
primitive faith, Among these Amos Allerton, of Deer-
field, was conspicuous. He was a man of great per-
sonal strength and courage, tall, bony, straight as an
arrow, and somewhat rough in manners and appearance,
but a high-minded, honorable man, tender-hearted, re-
markably quick in discernment, and withal conscientious
and contemning everything mean or selfish. He was,
nevertheless, a bold, fearless infidel, and when he heard
the rumor, among many others equally absurd, that Mr.
Scott was taking the people by force and dipping them,
he declared that such things should not be done in Deer-
field. Mr. Scott soon came to fill an appointment there
on a week-day, and Allerton attended, publicly avow-
ing his intention to interfere to prevent any imposition
upon the people. At the sight of Mr. Scott’s feeble
frame, his flashing dark eyes, his intellectual features
and humble, reverential bearing, he found himself in-
sensibly softened, and soon began to take a deep interest

FELLOW -LABORERS. 201

in the subject presented. On this occasion Mr. Scott
had an audience densely crowded, and being animated
with more than usual power, he surpassed himself. For
three full hours he held the people enchained by his
clear developments and vivid descriptions of the patri-
archal, Jewish and Christian dispensations, pausing for
a few moments between each division while a song was
sung by Sister Davis, a fine singer from Wales. Having
completed his magnificent oration, and given a compre-
hensive view of the entire subject of religion in the light
of the Bible, he called upon the audience for obedience
to the gospel. The instant the invitation was given,
Captain Allerton started from his seat and strode toward
the preacher, while the people who knew his views and
expressed purposes trembled for the results. But when
the strong man was seen to bow himself in humble sub-
mission to the claims of the gospel, which he had now
for the first time learned to understand and appreciate,
an intense emotion pervaded the entire assembly, and
the eyes of many were suffused with tears. Such was
the effect when this ‘‘ tall oak of Bashan,” as Mr. Scott
termed him, was felled, that eleven others immediately
came forward, and a flourishing church was established
at Deerfield, in which Mr. Allerton soon became one
of the most efficient members, preaching and baptizing
many, noted for his fluency in speech and wisdom in
council, and, though variable in the excellence of his
public efforts, often more brilliant than others who
evinced greater uniformity in the character of their
public addresses.

All these were warm personal friends of Mr. Camp-
bell, and much endeared to him by their earnest labors,
their self-sacrificing spirit and their zeal for the restora-
tion of the pure and simple apostolic gospel. Under

262 MEMOIRS OF ALEXANDER CAMPBELL.

the circumstances then existing, it required no small
amount of moral courage to oppose the popular religious
systems and to brave the public obloquy and social
estrangement which resulted. To undertake the public
advocacy of the cause demanded then a noble disinter-
estedness and an unselfish devotion. The things said
and written against a salaried clergy, as well as the
newly-discovered simplicity of the gospel, had almost
entirely suspended all contributions for the ministry,
and the recently-formed churches had as yet adopted no
co-operative system or regular plan of operations. Hence
the individuals who felt impelled to use their efforts for
the spread of the truth were obliged to do this not only
without the prospect of any present remuneration, but
to the neglect of their own affairs and the expenditure
of their own limited means. On one occasion one of
them, having a series of appointments to meet, and being
without a horse to ride, borrowed one from a neighbor,
for the shoeing of which he was to pay two dollars.
Having filled his engagements and received nothing
but compliments, he had, upon his return, to work four
days for the blacksmith in order to pay the debt he had
incurred. These noble men were, however, the praise
of the churches and the glory of Christ. The advance-
ment of the cause seemed to depend upon their free
efforts and their aggressive onslaughts upon the cor-
ruptions of sectarianism. Denouncing textuary preach-
ing, written sermons and theological theories, they em-
ployed universally direct extemporaneous methods of
address, and taught the people the Scriptures in their
connection, accomplishing a mighty work in the libera-
tion of multitudes from the thraldom of human systems,
and in establishing permanently on the Western Re-
serve the claims of the primitive gospel.

CHAPTER VIII.

Debate with Robert Owen—Its results—A new periodical—Effects of Mr.
Campbell’s labors—Domestic life—Millennial views.

2 RSA his arduous labors during the winter of
1829, Mr. Campbell had but little time to prepare
for the approaching debate with Mr. Owen. In addition
to his editorial duties and his immense correspondence,
as well as his ministerial and other engagements, he
had on hand a new edition of the Testament in a more
portable form, demanding great attention. Thrice-
armed, nevertheless, in the justice of his cause, con-
scious of his ability to expose the false principles of the
social system, and ‘‘relying,” as he said, ‘‘ upon the
Author of the Christian religion” for aid and guidance,
he experienced no fear as to the result. It was not,
however, his chief or ulterior object merely to show the
weakness of Mr. Owen’s system. In view of the many
different forms of skepticism prevailing, and of the false
views entertained respecting Christianity itself, his pur-
poses took a much wider range, and he resolved to de-
monstrate, from his own point of view, the divine origin.
of the Bible and the simplicity, truthfulness and saving
power or the apostolic gospel.

It cannot be denied that Mr. Owen was in many re-
spects an extraordinary man, and that he performed at
this time no unimportant part in the world’s affairs.

Born at Newtown, Wales, in 1769, he was so precocious
263

264 MEMOIRS OF ALEXANDER CAMPBELL.

that, according to his own account, he was a teacher in
a school at tne age of seven and under-master at nine.
He maintained himself as a shopman for some years,
and seems to have had something so impressive about
him that he was treated with uncommon consideration
and liberality. At the age of eighteen he became a
partner in a cotton-mill where forty hands were em-
ployed, Arkwright’s machinery having been, recently
introduced. He was prosperous, and was raised from
one lucrative position to another, so that, after David
Dale of Glasgow established the New Lanark mills,
Mr. Owen, who had now become his son-in-law, was
placed finally at the head of the establishment, upon
which some two thousand persons depended for support.
Entering fully into all the benevolent projects of Mr.
Dale for the happiness and improvement of the working
classes, he displayed an uncommon skill in the economy
of association and in systematizing the details of sub-
sistence, clothing, education, leisure and amusements,
and in the management of the mill, the farm, etc.; so
that everything requiring the exercise of the adminis-
trative faculties was of a rare quality of excellence.
In the course of ten years, while many expected his
ruin from his novel schemes, he bought out his partners
at New Lanark for $420,000. In four years from this
time he and his new partners had gained $600,000, and
he bought them out for $570,000—facts no less remark-
able than conclusive as to his uncommon ability in the
conduct of affairs.

Such was the success of his industrial, social and
educational plans that his fame was soon widely ex-
tended, and many intelligent theorists in political econ-
omy came to him to learn his method. Inspired with
the belief that his plans would revolutionize human

INFANT-SCHOOL SYSTEM. 265

society, he became a propagandist. He published
various tracts and submitted his schemes to the govern-
ments of Europe and America. He visited foreign
countries to communicate personally with leading men,
and presented an explanatory memorial to the Congress
of sovereigns at Aix la Chapelle in 1818. While in
Austria, Prince Metternich invited him to a succession
of interviews, and employed government clerks for
many days in registering conversations and copying
documents relating to the + Social System.” The arbi-
trary governments of Europe found much in his schemes
of organization to suit their purposes, and even the
Prussian system of education is supposed to owe much
of its discipline, as well as its rigid and sedulous appli-
cation in practice, to the views of Robert Owen. As
there could be no question in regard to the disinterested-
ness of his motives or the benevolence of his intentions,
his zeal and activity gained many friends and extended
his influence abroad. At home Southey eulogized him,
and in America the government of Mexico offered him
a district one hundred and fifty miles broad, including
the then unknown gold region of California, in order
that his experiments might be tried upon a grand scale.
It was to see about this grant that he visited Mexico,
under the auspices of the British Cabinet, about two
months before the time appointed for his debate with
Mr. Campbell.

Mr. Owen is entitled to whatever credit belongs to the
establishment of the infant-school system. Many had
previously conceived the idea, but he was the first to
carry it into practice at New Lanark, where he managed
to surround the children with such ‘‘happy circum-
stances” that everything seemed to succeed to his

wishes; and so great was the hope created of the re-
23

266 MEMOIRS OF ALEXANDER CAMPBELL.

demption of the infant population of the towns that,
when Brougham reported to his parliamentary friends
and others what he had seen at New Lanark, they con-
jointly set up an infant school in Westminster, Mr.
Owen agreeing to send James Buchanan, the teacher
of the school at New Lanark, to superintend it. These
experiments showed that infantile education could go on
well under the mild system adopted; but the fact was
also in due time developed that mortality among the
children was increased in proportion to their removal
from the natural influences of the family and those
healthful impressions produced upon each other by
minds in different stages of development. Hence the
fearful mortality from brain disease among the inmates
of infant schools led to their abandonment after some
years. ;

As Mr. Ower’s plans were designed exclusively for
the promotion of man’s material interests, and made no
provision whatever for his spiritual wants, religion soon
became a disturbing element in the practical working of
his plans, and the diversity of men’s beliefs a barrier in
the way of his ** Social System.” He thought it, there-
fore, necessary to success to put religion wholly out of
the way, so that men might be free to devote their entire
time and faculties to the business and the enjoyments of
the present life. Believing the United States, where no
State religion existed, to be best suited to his experi-
ments, he purchased, in 1824, the property belonging
to the Rappites, in Indiana, consisting of the village of
New Harmony and thirty thousand acres of land, where
he soon collected a community of several thousand per-
sons, and where, under the influence of zeal and talent,
the co-operative system seemed for a time to realize the
highest hopes of its advocates. Mr. Owen himself,

INTEREST OF THE PUBLIC. 267

constitutionally sanguine, was so confident of the suc-
cess of his piinciples as to assert that, in the course of
three years, the city of Cincinnati would be depopulated
by the migration of its citizens to New Harmony. A
very short time, however, was sufficient to dispel this
illusion, and before the period fixed in his prediction
had expired this seemed more likely to be fulfilled in
regard to New Harmony itself, through the discords and
disappointments which were constantly occurring, and
which drove off many to distant cities. These ominous
occurrences failed, nevertheless, to disturb the equa-
nimity or the confidence of Mr. Owen, and since the
religions of the world, in his superficial view of human
society, seemed to be the occasion of much of the dis-
cord and division that everywhere prevailed, and ‘* to
contain in them,” as he said, ‘‘ the seeds and the germs
of every evil that the human mind can conceive,” he
became more and more averse to them. He was hence
induced, in his New Orleans challenge, to assail them
publicly, having been specially moved thereto by cer-
tain articles which appeared in the newspapers proceed-
ing from some of the clergy, and giving an erroneous
view of his principles and plans. In consequence of
the acceptance of his challenge by Mr. Campbell, he
was now about to appear in Cincinnati (which, in utter
disregard of his prediction, had persisted in increasing
rather than diminishing its population), in order to prove
that religion was the greatest bar to the supreme happi-
ness of the world.

The importance of the subject and the reputation of
the disputants had created an intense and widespread
interest in the discussion, so that when the time arrived
many persons were in attendance, some of whom had
come even from New York, Pennsylvania, Virginia,

268 MEMOIRS OF ALEXANDER CAMPBELL.

Tennessee and Mississippi. Application was made to
Dr. Wilson 1or the use of his meeting-house, which
was the largest in the city, but this having been refused,
the Methodist society cheerfully granted their largest
house for the purpose. Mr. Owen chose as moderators,
Rev. Timothy Flint, Col. Francis Carr and Henry
Starr, Esq. Mr. Campbell selected Judge Burnet,
Col. Samuel W. Davis and Major Daniel Gano. These
six chose Rev. Oliver M. Spencer, and Judge Burnet
was appointed chairman. It was agreed that each dis-
putant should speak alternately half an hour or less,
out not more except by consent of the moderators.
Charles H. Sims, stenographer, was appointed to take
down the speeches in order to their publication for the
benefit of the parties, and matters being thus adjusted
the discussion began on Monday, April 13th, and con-
tinued, with the intermission of one Lord’s day, until the
twenty-first.

This debate—if debate it may be called where the
parties hardly ever came into logical conflict—was heard
with great attention by a large and highly intelligent
auditory. At the commencement, the press was so
great that many were unable to obtain seats, and were
forced after a day or two to return to their homes. It
was computed that on each successive day to the close
there were not less than twelve hundred persons pres-
ent, and the good order and decorum which constantly
prevailed in this large assembly, and the solicitude
manifested to understand the subjects presented, were
never, on any occasion, excelled. Mr. Owen began by
explaining the cause of the meeting, and giving a brief
account of his European experiments, in the course of
which he professed to have discovered certain ‘‘ laws
of human nature,” a knowledge of which would, he

TRIUMPHS OF CHRISTIANITY. 269

thought, abolish religion, marriage and private pro-
perty, the three ‘‘ formidable prejudices which,” as he
stated, ‘“‘ ignorance of these laws had made almost uni-
versal,” and to which he attributed the vice and misery
of mankind.

Mr. Campbell, in his opening speech, the only one
he prepared beforehand, after apologizing for bringing
the evidences of the Christian religion into debate, as
though they were yet matters to be contested, which he
could not admit, referred to the unkind and denunciatory
style in which skeptics were generaily treated by the
advocates of Christianity, and to the rapid increase of
infidelity in the land, owing, as he thought, to the lives
of Christian professors, the sectarian spirit of the age
and the absurd tenets and opinions taught as Chris-
tianity. He then stated that he had agreed to the dis-
cussion, not with the hope of convincing Mr. Owen,
but for the sake of the doubting, wavering and unset-
tled public who were in danger of being carried off as
with a flood by the infidel theories so diligently incul-
cated, and that he was prepared to show that there was
all the reason which rational beings could demand for
the sincere belief and cordial reception of the Christian
religion. Passing thence to the early struggles of
Christianity, he dwelt eloquently on its glorious tri-
umphs over the nations by means of its evidences and
its divine principles of self-denial, humility, patience
and courage, and upon the love, purity and peace, the
joys and hopes, which it imparted, and contrasted these
with the rewards of disbelief, sensual indulgence and
everlasting death. Glancing at some of the material-
istic schemes and their degrading principles, he pre-
sented some general ideas of the plan he would pursue
if he were at liberty to choose a method co-extensive

23 *

270 MEMOIRS OF ALEXANDER CAMPBELL.

with the whole range of skepticism, and closed with an
Impressive admonition to the audience in regard to
the ineffable importance of the great questions now
pending :

“It is not,” said he, “the ordinary aftairs of this life, the
fleeting and transitory concerns of to-day or to-morrow; it
is not whether we shall live all freemen or die all slaves; it
is not the momentary affairs of empire or the evanescent
charms of dominion—nay, indeed, all these are but the toys
of childhood, the sportive excursions of youthful fancy, con-
trasted with the questions, What is man? Whence came
he? Whither does he go? Is he a mortal or an immortal
being? Is he doomed to spring up like grass, bloom like a
flower, drop his seed into the earth and die for ever? Is there
no object of future hope? No God—no heaven—no exalted
society to be known or enjoyed? Are all the great and illus-
trious men and women who have lived before we were born
wasted and gone for ever? After a few short days are fled,
when the enjoyments and toils of life are over, when our
relish for social enjoyment and our desires for returning to
the fountain of life are most acute, must we hang our heads
and close our eyes in the desolating and appalling prospect
of never opening them again—of never tasting the sweets for
which a state of discipline and trial has so well fitted us?
These are the awful and sublime merits of the question at
issue! It is not what we shall eat, nor what we shall drink,
unless we shall be proved to be mere animals; but it is, Shall
we live or die for ever? It is, as beautifully expressed by a
Christian poet:

‘Shall spring ever visit the mouldering urn?
Shall day ever dawn on the night of the grave?”

This address made a very marked impression upon
the audience, many of whom, from their exaggerated
notion of Mr. Owen’s abilities, had greatly feared for
the fortunes of Christianity. The powerful grasp of
the subject already indicated in Mr. Campbell’s remarks,

A DEFECTIVE CODE. 271

his manifest consciousness of power, and his eloquent
and truthful words, thrilled every Christian heart; all
fears were banished, and the unbidden tear was seen to
trickle from many eyes.

Mr. Owen in his next address commenced the read-
ing of a manuscript of nearly two hundred pages
foolscap folio, which he had prepared, and to which
he continued to adhere throughout the discussion. In
this he had laid down twelve positions, which he termed
‘** facts,” upon which he relied as the entire ground-
work of that ** Social System” by which he expected
to renovate the world. Upon these ‘ facts,” chiefly
mere commonplace truisms, affirming the power of
“ organization” and ‘‘ circumstances” to mould and
modify human character, and which left entirely out
of view man’s spiritual nature, and contemplated him
as a mere ‘‘ effect of causes irresistible in their influ-
ence,” and as consequently undeserving of praise or
censure, he descanted during the entire time of the
discussion. In vain did Mr. Campbell complain that
his twelve ‘‘ facts” had no logical application to the
propositions which Mr. Owen was pledged to sustain.
In vain did the moderators suggest and insist that he
should confine himself to one of the five propositions
contained in his challenge until that particular subject
was exhausted. Nothing could divert him from his
“twelve laws of human nature,” and the exposition
of the happy results which would necessarily follow
their universal adoption. These ‘‘ laws” he evidently
conceived to be a complete demonstration of all the
propositions in his challenge. He endeavored to show
that man according to these ‘‘ laws” is ‘‘a being en-
tirely different from what he has been supposed to be
by any religion ever invented, and that none of these

272 MEMOIRS OF ALEXANDER CAMPBELL.

religions apply in any degree to a being formed as
man is.” Taking it for granted that these ‘* laws”
were an exact summary of everything existing in
human nature, a complete and exhaustive compend of
all the principles of human action, he concluded that
all religions were “founded in error, because their
dogmas were in direct opposition to these self-evident
truths and the deductions made from them.”

Mr. Campbell, in his endeavor to bring Mr. Owen
to close quarters, expressed his willingness to admit
the alleged ‘‘ facts,” with the exception of the assertion
that ‘‘ the will has no power over belief,” and then went
on to show that these ‘‘ facts” had reference to the mere
animal man, that his intellectual and moral endowments
were not considered in them at all, and that, as they
presented no proper analysis of the powers or capa-
bilities of the human mind, they were incomplete, and
formed a very false and unsafe basis for any system.
He showed that the ‘‘ twelve facts” were just as ap-
plicable to a goat as to a man, and that a theory based
on only a part of man was defective and at variance
with reason and human experience. Taking the posi-
tion of Locke, Hume and Mirabeau, that all our origi-
nal ideas are the results of sensation and reflection, he
inquired how man could have any idea the archetype
of which did not exist in nature? Yet man possessed
the idea of a God producing something out of nothing,
he had the conception of an immaterial spirit, a Great
First Cause and many other supernatural ideas, such as
that of a future state, and those connected with the
words priest, altar, sacrifice, etc. He therefore called
upon Mr. Owen to show how upon his principles man
could have obtained these ideas, and presented to him
the problem formerly addressed to the editors of the

LAWS OF HUMAN NATURE. 273

?

“ New Harmony Gazette,’ requesting to know ‘‘ how
the idea of an eternal First Cause, uncaused, came
into the world.” Mr. Owen replied, ‘* By imagination.”
Mr. Campbell then affirmed that, upon all established
principles of mental philosophy, imagination could
originate nothing, but could merely combine or ar-
range in new forms the images already derived from
the various sources of human knowledge, and called
upon Mr. Owen to furnish a proof of the incorrectness
of this position by imagining a s¢xih sense. ‘‘ That
all religions were founded in ignorance,” as Mr. Owen
asserted, was not, he urged, if admitted as true and
regarded in a proper light, a disparagement of religion,
since schools and colleges were based on the ignorance
of society, as was also human testimony to unknown
facts or books to instruct the uninformed. As to the
power of the will over belief, he showed the fallacy of
Mr. Owen’s assertion that it had none, for, admitting
that belief was often unavoidable from the nature of
the testimony presented, yet the will had much, and
often everything, to do with the obtaining and proper
consideration of the evidence necessary to conviction.
To Mr. Campbell’s refutations, Mr. Owen, however,
had nothing to oppose but his ‘+ twelve laws of human
nature,” the ‘‘ gems,” as he termed them, of his ‘‘ casket,”
whose brilliancy he thought would easily excel and out-
shine that of all the lights of reason, logic and revela-
tion. The parties seemed thus to be proceeding in two
parallel lines which could never meet; and though Mr.
Campbell took occasion to present views of human
nature subversive of his opponent’s system, and to point
out the many inconsistencies in which it involved its
author—as, for instance, in regard to his own attempt to
control those ‘‘ circumstances” which he alleged were

vou. u.—8

174 MEMOIRS OF ALEXANDER CAMPBELL.

supreme in human affairs—the imperturbable philoso-
pher continued to read and to expound his ‘divine
laws,” and to detail the admirable commercial, educa-
tional, governmental and economical arrangements
which he had projected for his ideal communities. It
soon became evident, indeed, that Mr. Owen could not
reason, that he had no just perception of the relations
between proposition and proof, and that it was vain to
expect from him any logical discussion of the points at
issue. As soon, therefore, as he had on Friday, 17th,
completed the reading of his manuscript, and conceded
to Mr. Campbell the privilege of speaking uninter-
ruptedly, the latter went on to complete the course of
argument he had already begun in defence of Chris-
tianity ; and in a speech which, in all, occupied twelve
hours, gave a view of its nature and evidences, which,
for cogency of argument, comprehensive reach of
thought and eloquence, has never been surpassed, if
ever equaled. In this masterly effort he surprised Mr.
Owen and the skeptics present by disengaging Chris-
tianity from the sectarian dogmas and doctrinal contro-
versies and absurdities which had created so much
infidelity, and to which Mr. Owen himself had attrib-
uted the origin of his own disbelief. Having already
explored and exposed the false principles on which the
various systems of infidelity were founded, and shown
the impossibility of maintaining upon them any form of
civilized society, he exhibited, in contrast, the grandeur,
the power and the adaptability of the gospel to man as
he is in all the relations of life and conditions of human
society. He showed that Christianity was based upon
the noblest and most philosophic views of human nature
—not seeking to make men happy or reformed by legal
enactments or vain theories, but by implanting in the

HOPE NECESSARY TO HAPPINESS. 275

human heart, through the discovery of the divine phil-
anthropy, that principle of love which fulfills every
moral precept. Presenting the gospel as a series of
connected facts, resting upon indubitable testimony of
witnesses and of prophecy, he dwelt upon its simplicity,
and took occasion to expose the folly of human authori-
tative creeds and the evils which had attended them,
and to exhibit the distinctive views of the gospel which
he taught, and its simple and expressive institutions,
which gave to the penitent believer the assurance of
pardon and admitted him to a holy and divine fellow-
ship. He avowed his belief in the approach of a happy
era for humanity, when more than all the peace, fra-
ternity and prosperity anticipated in Mr. Owen’s vision
would be realized—not, however, by means of idle
human schemes, but by the divine piuilosophy of
making the tree good that its fruit might be good, and by
the healing of all divisions through the universal spread
of the primitive Christian faith. He exposed the incon-
sequence of Mr. Owen, who imagined that by asserting
man’s subjection to circumstances he had proved relig-
ion false, and reminded him that Calvinists supposed
all things unchangeably decreed and fixed, yet found
this no barrier to the belief of the Christian religion.
Making his appeal to consciousness, however, he
showed that man had the power to will, to examine
into the matters that interested him, to decide in refer-
ence to them and to act upon his decisions; and illus-
trated this by Mr. Owen’s proceedings in regard to the
Mexican territory and other cases. Recurring to the
partial view of human nature presented in his ‘‘ twelve
laws,” he proved from the experience of mankind that
the complete gratification of temporal wants fails to
confer happiness; that man has higher aspirations,

276 MEMOIRS OF ALEXANDER CAMPBELL.

which must be met, and which cannot be satisfied with
sublunary pleasures. He dwelt upon the hope of im-
mortality as that alone which could sustain man amidst
the cares and disappointments of life, where pleasure
was found to consist in the pursuit rather than in the
attainment of the objects of desire, and justly urged that
to place man in the position imagined by Mr. Owen,
where he would have nothing to wish for or pursue,
would be to cut him off from the most fruitful sources
of happiness. He exposed also the futility of the idea
that a society could permanently exist without the sense
of obligation or responsibility, which on Mr. Owen’s
scheme must be totally banished, as the doctrine of
‘*no praise, no blame,” was to be taught in it from the
cradle to the grave, and everything was made to rest
upon the mere charm of social feeling. Such a society
was perfectly utopian and unintelligible, since to form
any community there must be stipulations, account-
ability, allegiance, protection; and hence an education
which taught all from infancy that actions were equally
right because equally the result of circumstances, and
that men had no obligations to each other, was directly
calculated to make men not only unfit for society, but
dangerous to its peace and welfare.

He finally went on to show that in all its benevolent
features Mr. Owen’s plan was a mere plagiarism from
Christian enterprise. Mr. Dale had given him his first
ideas of the co-operative system, with its various arrange-
ments for the improvement of the working classes, and
Moses and Solomon had dwelt upon the advantages
of bringing up children ‘‘in the way they should go.”
It was, however, to the French Revolution he was in-
debted for his infidelity, and to the theories of Dr.
Graham and others for his system of free love. In the

TRIBUTE TO RELIGION. 277

whole matter there was really nothing new. It was but
a reproduction, with a change of form, of the views of
others, and he denied that the scheme had ever been
in operation at New Lanark, where the people in the
aggregate were religious, and where there were Pres-
byterian and Independent churches well attended, Mr.
Owen himself having contributed to build the latter.
As to New Harmony, Mr. Owen, he thought, would
hardly derive from the issue of his experiment there
any argument for his scheme. After all his reading,
studying, traveling and vast expenditures, nothing as
yet had been produced but the ‘‘ twelve fundamental
laws of human nature.” New Harmony, the land of
promise to which multitudes flocked with eagerness,
had witnessed the dissolving of the charm, and the social
builders were disbanding under the influence of the
awful realities of nature, reason and religion. This
result he thought chiefly due to the abolition of the
marriage contract and the appointment of nurses to take
charge of the infants of the community. In this con-
nection he referred touchingly to the joys of the mother
in having the care of her own offspring. ‘‘ The smiles
of her infant,” said he, ‘‘ the opening dawn of reason,
the indications of future greatness or goodness, as they
exhibit themselves to her sanguine expectations, open
to her sources of enjoyment incomparably overpaying
the solicitudes and gentle toils of nursing.” He showed
that the system, instead of being accordant with human
nature, was at war with it, and ‘‘ aimed a mortal blow at
all our ideas of social order and social happiness.”

Having thus dissected Mr. Owen’s philosophy and
exhibited the truth and excellence of Christianity, he
concluded his long address with the following tribute to
religion :

24

278 MEMOIRS OF ALEXANDER CAMPBELL.

“ Religion—the Bible! ‘What treasures untold reside in
that heavenly word!’ Religion has given meaning, design
to all that is past, and is as the moral to the fable, the good,
the only good of the whole—the earnest now of an abundant
harvest of future and eternal good. Now let me ask the living
before me—for we cannot yet appeal to the dead—whence has
been derived your most rapturous delights on earth? Have
not the tears, the dew of religion in the soul, afforded you in-
comparably more joy than all the fleshly gayeties, than all the
splendid vanities, than the loud laugh, the festive song of
the sons and daughters of the flesh? Even the alternations
of hope and fear, of joy and sorrow, of which the Christian
may be conscious in his ardent race after a glorious immor-
tality, afford more true bliss than ever did the sparkling gems,
the radiant crown or the triumphal arch bestowed by the
gratitude or admiration of a nation on some favorite child of
fortune and of fame. i

“ Whatever comes from religion comes from God. The
greatest joys derivable to mortal man come from this source.
I cannot speak of all who wear the Christian name, but for
myself, I must say that worlds piled on worlds, to fill the
universal scope of my imagination, would be a miserable per
contra against the annihilation of the idea of God the Su-
preme. And the paradox of paradoxes, the miracle of mira-
cles and the mystery of mysteries with me, was, is now, and
evermore shall be, how any good man could wish there was
no God! With the idea of God the Almighty departs from
this earth not only the idea of virtue, of moral excellence, but
of all rational enjoyment. What is height without top, depth
without bottom, length and breadth without limitation—
what is the sublimity of the universe without the idea of Him
who created, balances, sustains and fills the world with good-
ness? The hope of one day seeing this Wonderful One, of
beholding Him who made my body and is the Father of my
spirit, the anticipation of being introduced into the palace of
the universe, the sanctuary of the heavens, transcends all com-
parison with all sublunary things. Our powers of concep-

EVIDENCE OF A CREATOR. 279

tion, of imagination, and our powers of computation and ex-
pression, are alike baffled and prostrated in such an attempt.

* Take away this hope from me, and teach me to think
that I am the creature of mere chance, and to it alone in-
debted for all that I am, was, and ever shall be, and I see
nothing in the universe but mortification and disappointment.
Death is as desirable as life; and no one creature or thing is
more deserving of my attention and consideration than an-
other. But if so much pleasure is derived from surveying
the face of nature, from contemplating the heavens and the
systems of astronomy, if there be so much exquisite enjoy-
ment from passing into the great laboratory of nature and in
looking into the delicate touches, the great art, the wonderful
design even in the smaller works in the kingdom which the
microscope opens to our view, what will be the pleasure, the
exquisite joy, in seeing and beholding Him who is the Foun-
tain of Life, the Author and Artificer of the whole uni-
verse! But the natural and physical excellences and material
glories of this great fabric are but, as it were, the substratum
from which shine all the moral glories of the Author of
eternal life and of the august scheme which gives immor-
tality toman! No unrestrained freedom to explore the pene-
tralia of voluptuousness, to revel in all the luxury of worms,
to bask in the ephemeral glories of a sunbeam, can compen-
sate for the immense robbery of the idea of God and the
hope of eternal bliss. Dreadful adventure! hazardous ex-
periment! most ruinous project—to blast the idea of God!
The worst thing in such a scheme which could happen, or
even appear to happen, would be success. But as well
might Mr. Owen attempt to fetter the sea, to lock up the
winds, to prevent the rising of the sun, as to exile this idea
from the human race. For although man has not, circum
stanced as he now is, unaided by revelation, the power to
originate such an idea, yet when it is once suggested to a
child it can never be forgotten. As soon could a child anni-
hilate the earth as to annihilate the idea of God once sug-
gested. The proofs of his existence become as numerous as

280 MEMOIRS OF ALEXANDER CAMPBELL.

the drops of dew from the womb of the morning—as innu-
merable as the blades of grass produced by the renovating
influences of spring. Everything within us and everything
without, from the nails upon the ends of our fingers to the
sun, moon and stars, confirm the idea of his existence and
adorable excellences. To call upon a rational being to
prove the being and perfections of God is like asking a man
to prove that he exists himself. What! shall a man be called
upon to prove a priori or a Posteriori that there is one great
Fountain of Life! a universal Creator! If the millions of mil-
lions of witnesses which speak for him in heaven, earth and
sea will not be heard, the feeble voice of man will be heard
in vain.” '

Upon the Lord’s day which intervened during the
delivery of this address he preached by request to a
very crowded audience in the house in which the debate
was held, and on Monday evening, when he concluded
his long speech, Mr. Owen rejoined, and while com-
plimenting Mr. Campbell very highly for learning,
industry and extraordinary talents, as well as for a man-
liness, honesty and fairness which he said he had here-
tofore sought in vain, he made no attempt to invalidate
his arguments, but occupied himself in vague declama-
tion against religion, renewed laudations of the twelve
‘« jewels” of his ‘* casket,” and glowing pictures of the
happy ‘‘ circumstances” to be produced by their means.
This speech he concluded on Tuesday in the forenoon.
In the afternoon Mr. Campbell replied in a severe ex-
posure of the inanity of Mr. Owen’s effort to overthrow
religion and establish his ‘‘ Social System,” by mere
assertion without proof and by ridicule instead of argu-
ment. He admitted that sectarian divisions and dis-
cords furnished weapons to skepticism, but denied that
Christianity, even in its most corrupt form, justly merited
the imputations of Mr. Owen.

UNEXPECTED APPEAL. 251

To this speech Mr. Owen responded by bringing up
again his “twelve laws” to the consideration of the
audience and descanting upon them for an hour, after
which Mr. Campbell in a very happy manner exposed
‘*the twelve laws” to contempt, and showed their utter
inadequacy as laws of human nature. Mr. Owen then
continued in a final speech his disquisitions upon his
favorite ‘‘ gems,” and after courteously thanking and
complimenting the audience and moderators for their
patience and attention, closed by taking his leave ‘‘ with
the best feelings toward all.” Mr. Campbell, having
now to terminate the discussion, gave a recapitulation
of what had been accomplished, and after comparing
the triumphs of skepticism with those of Christianity,
before dismissing adopted an unexpected and ingenious
method of eliciting the sentiments of the assembly.

“I should be wanting to you, my friends,” said he, “and
to the cause which I plead, if I should dismiss you without
making to you a very important proposition. You know
that this discussion is matter for the press. You know that
every encomium which has been pronounced upon your ex-
emplary behavior will go with the report of this discussion.
You will remember, too, that many indignities have been
offered to your faith, to your religion, and that these re-
proaches and indignities have been only heard with pity,
and not marked with the least resentment on your part.
Now I must tell you that a problem will arise in the minds
of those living five hundred or a thousand miles distant who
may read this discussion, whether it was owing to a perfect
apathy or indifference on your part as to any interest you
felt in the Christian religion, that you bore all these in-
sults without seeming to hear them. In fine, the question
will be, whether it was owing to the stotcal indifference of
fatalism, to the prevalence of infidelity, or to the meek-
wess and forbearance which Christianity teaches, that yous

24a

282 MEMOIRS OF ALEXANDER CAMPBELL.

bore all these indignities without a single expression of
disgust. Now, I desire no more than that this good and
Christian-like deportment may be credited to the proper ac-
count. If it be owing to your concurrence in sentiment with
Mr. Owen, let skepticism have the honor of it. But if
owing to your belief in or regard for the Christian religion,
let the Christian religion have the honor of it. These things
premised, my proposition is, that all the persons in this as-
sembly who believe in the Christian religion, or who feel
so much interest in it as to wish to see it pervade the world,
will please to signify it by rising up.” [Here there was an
almost universal rising up on the part of the audience.)
“Now,” continued Mr. Campbell, when all were again
seated, ‘‘I would further propose that all persons doubtful
of the truth of the Christian religion or who do not be-
lieve it, and who are not friendly to its spread and prevalence
over the world, will please signify it by rising up.” [Upon
this, three persons only rose amidst the large assembly. ]

This appeal to the audience was, under the circum-
stances, one of those master-strokes which serve to
reveal the penetration and sagacity of Mr. Campbell.
He had perceived that Mr. Owen was of a tempera-
ment so sanguine as to regard every one who treated
nim with respect and interest as his disciple, and to be
constantly under the wildest illusions of hope as to the
prevalence of his views. He determined, therefore,
for Mr. Owen’s sake as well as that of the cause he
pleaded, that he would deprive him of any false esti-
mate he might have formed of the impression made
upon the intelligent audience by his labored exposition
of the ‘‘ Social System” during the eight days’ debate,
and prevent him or his friends from building false judg-
ments and false hopes upon ignorance of results. The
prompt and public expression of sentiment given by
the audience was a mortifying disappointment to Mr.

LFFECTS OF THE DEBATE. 283

Owen, in spite of all his efforts to conceal it, while to
the friends of religion it was a most acceptable testi-
mony to the power of truth as well as to the ability of
its defender.

It need scarcely be said that this debate elevated Mr.
Campbell to a very high position in the estimation of
the entire religious community. For a time, party
feeling seemed to be held in abeyance, and all were
disposed to acknowledge their obligations to the de-
fender of the common faith. The immediate effect of
the discussion, too, was quite marked. Thomas Camp-
bell, who had accompanied his son from Bethany and
remained in the city for some time, and with whose
urbanity, kindness and many excellences Mr. Owen
was greatly impressed, baptized quite a number of con-
verts, and subsequently many persons of intelligence,
who had been skeptical in their views, acknowledged
that all their doubts were removed by Mr. Campbell’s
arguments during the debate. Among these may be
mentioned Dr. M. Winans of Jamestown, Ohio, a man
of great acuteness of intellect and power of concentra-
tion, who became afterward one of the most able sup-
porters of the Retormation, and whose short but pithy
articles in Mr. Campbell’s periodical gave great pleas-
ure to its readers. The beneficial effects of the dis-
cussion were, however, incomparably extended by its
publication, with interesting appendices and addenda.
Mr. Owen, being about to return to Europe, sold his
interest intthe work to Mr. Campbell, who published a
large edition of it, which was rapidly disposed of. An
edition was some years afterward printed in London
by Groombridge, in one octavo volume of five hundred
and forty-five pages. which obtained an extensive cir-
culation; so that wherever the English language was

284 MEMOIRS OF ALEXANDER CAMPBELL.

spoken, Mr. Campbell’s able defence of Christianity
became known, and exercised its power of confuting
and exposing the fallacies of the prevailing skeptical
philosophies. Innumerable were the letters of grati-
tude and congratulation which he received from those
who read the discussion and who were recovered from
infidelity or confirmed in faith. The courtesy with
which he had always treated the skeptical, and the
manliness of his course in relation to Mr. Owen, gained
for him the respect and confidence of all who labored
under doubts and difficulties in regard to the truth of
religion. They flocked everywhere to hear him; they
often invited him to address them where they existed
in organized societies; they heard his facts and reason-
ings with interest and attention; and it may be safely
affirmed, that no individual was ever known to have
been the instrument of converting so many skeptics to
the truth of Christianity as Alexander Campbell.

As to Mr. Owen himself, it cannot be said that any
change was effected. He was observed, indeed, to-
ward the close of the debate, to qualify his previous de-
nunciations of Christianity by the phrase, ‘‘as at present
taught ;” for Mr. Campbell had presented such a view
of it that he could not offer a single objection ; and it was
remarked also that after the debate he was willing to
admit there were ‘‘ difficulties on both sides.” But he
seems to have returned to England under the same hal-
lucinations which had heretofore governed his life. He
still hoped to banish evil from the world and to renovate
society, imagining at every moment that his plans were
going to be tried in some particular country, and that
all other countries would immediately be brought over
to his views.

Shortly before the debate, Mr. Campbell had con.

EDITORIAL LABORS. 285

cluded to discontinue the ‘Christian Baptist.” He
feared that the name Christian Baptists would be given
to the advocates of the Reformation, and he wished to
commence a new periodical of larger size and of some-
what different character. Desiring to begin this with
January, 1830, and not having yet completed the out-
lines of his plan of the ‘‘ Christian Baptist,” he pro-
posed to issue the seventh volume of the latter work
concurrently with the sixth, so as to furnish both within
the year. He was still engaged with his ‘‘ Essays on
the Ancient Gospel and Ancient Order of Things,” and
had in course of publication a very interesting series of
articles on the primitive, the patriarchal, the Jewish and
the Christian dispensations, which had a powerful effect
in dissipating the confusion of thought which prevailed
in reference to religion, and leading to clear and con-
sistent views of the Bible. All these he desired to
finish, so that a complete and connected view of the
different subjects might be embraced in the ‘‘ Christian
Baptist” before its close. He felt at this time greatly
encouraged by the success which had attended his
editorial labors. For every day of the past six years
he had received a new subscriber, and the principles
he advocated were extending their influence in all
directions.

“I have devoted myself to this cause,” said he on the fourth
of July, 1829, “ and will, God willing, prosecute it with per-
severance. The prospect of emancipating myriads from the
dominion of prejudice and tradition, of restoring a pure
speech to the people of God, of expediting their progress
frem Babylon to Jerusalem, of contributing efficiently to the
arrival of the millennium, have brightened with every volume
of this work. To the King, eternal, immortal and invisible,
the only wise God, our Saviour, we live and die. To him

286 MEMOIRS OF ALEXANDER CAMPBELL.

we consecrate the talents, information, means and every influ-
ence he has given us, and we trust the day will come when
all shall see, acknowledge and confess that our labors in the
Lord are not in vain.”

This expectation he had abundant reason to cherish.
In Kentucky his views had now been received by many
of the Baptists, and had already awakened a bitter op-
position on the part of those who were determined to
maintain the usages of the party. This opposition, led
by Dr. Noel, S. H. Clack, Edmund Waller and others,
had already introduced proscription and division into
some of the churches. Thus, when G. W. Elley, in
1828, convinced of existing errors, ventured, in Eighteen-
Mile Church, near Westport, to depart from the conse-
crated method of textuary preaching, and to urge a re-
turn to the primitive practice of weekly communion, the
usual devices weré at once employed to excite prejudice
against him and deprive him of influence as a public
teacher. Finding the majority of the church averse to
any reformation, and that they unjustly denied to him
the rights accorded even by Baptist rules, he was in-
duced, with others, to free himself from a thraldom to
which he could not conscientiously submit, and con-
tinued from this time to advocate publicly, with zeal
and efficiency, the restoration of the primitive faith and
manners. In other parts of the State the reformatory
principles seemed to be adopted with great readiness.
Thus, in 1828, the Boon Creek Association went so far
as to decide that the word of God did not authorize any
form of constitution for an association, and that their
constitution should be abolished. They then resolved
the Association into a mere annual meeting for worship
and hearing voluntary reports from the churches. In
Christian county also several churches openly rejected

REMISSION OF SINS. 287

Baptist theories and usages. One of these, at Noah
Spring, of thirty-three members, resolved to meet for
weekly communion, appointing a worthy member, A.
Linsey, as elder, and baptizing converts for the re-
mission of sins. Throughout the State, indeed, the
Baptist churches were gaining numerous accessions.
Mr. Campbell’s debates had brought the subject of be-
lievers’ baptism prominently before the minds of the
people, and the new interest lately thrown around the
institution by the discovery of its immediate relation to
tne formal remission of sins had added immensely to
(ne influence of immersionists, even where they did not
fully embrace Mr. Campbell’s teaching, but especially
where they favored it. Thus, between November, 1827,
and May, 1828, Jeremiah Vardeman immersed about
five hundred and fifty persons in Kentucky, and during
June and July, in Cincinnati, one hundred and eighteen
more. John Smith, between February and the third
Lord’s day in July, 1828, immersed six hundred and
three. Under the labors of Walter Warder about three
hundred were added in the course of a few months to
the church at Mayslick, and a very large number else-
where under the preaching of William Morton, Jacob
Creath and others. Jeremiah Vardeman, indeed, even
from the time of the McCalla debate, had preached
baptism for remission of sins with great zeal and effect.
In November, 1826, he told Mr. Campbell that he had
much more pleasure in immersing persons then than
formerly, before he was aware of the meaning of the
ordinance. He then went on to relate a rencontre he
had had with the Catholics shortly before, on the ques-
tion of remitting sins.

“The Right Rev. Mr. , from Bardstown,” said he,
“ had the audacity to come over into my bounds, and right in

288 MEMOIRS OF ALEXANDER CAMPBELL.

the field of my labors began to hold forth the rank doctrine
of Catholic absolution. He contended that he and his
brethren had the power of forgiving sins, and attempted to
prove it all by Scripture. Well, thought I, my good sir, I
will return the compiiment. A few weeks after, I sent an
appointment to Bardstown, and had it publicly announced
that I was going to prove that the Baptist ministry had as
much power of remitting sins as the Catholic ministry.”
This he endeavored to do from the language addressed to
Peter: ‘“ Whosoever sins you remit, they are remitted,” and
by showing that Peter fulfilled this in announcing to believers
baptism for remission.

Mr. Campbell greatly disapproved the practice of
making such issues, and of using such strong and un-
guarded expressions as the ‘‘ power of remitting sins”
and ‘‘ washing away sins in baptism.” ‘*‘ These,” said
he. ‘‘ have been most prejudicial to the cause of truth,
and have given a pretext to the opposition for their hard
speeches against the pleadings of Reformers.” The
habitual use of such expressions he thought also cal-
culated to lead men to overlook or disparage that faith
in the sacrifice of Christ from which alone baptism de-
rived its efficacy. On this account, in baptizing per-
sons, he used only the simple formula, ‘* Into the name
of the Father and of the Son and of the Holy Spirit,”
and forebore adding to it, like Mr. Scott and others,
the expression ‘‘ for the remission of sins.” ‘* When
any doctrine,” said he (Mill. Harb. for 1832, p. 299),
‘is professed and taught by many, when any matter
gets into many hands, some will misuse, abuse and
pervert it. This is unavoidable. We have always
feared abuses and extremes.”

In Nashville, Tennessee, the ancient order of things
had been introduced without much difficulty, and the
church was peacefully progressing. In the eastern part

SILAS SHELBURNE. 289

əf Virginia great interest had been excited by Mr.
Campbells discussions with Bishop Semple and An-
drew Broaddus, and a number of intelligent Baptists
had become fully convinced of the need of reform.
Prominent among these was Thomas M. Henley, of
Essex, one of the most earnest, candid and pious
preachers of that portion of the State, and a warm
personal friend of Mr. Campbell, on whose account and
for his own fearless advocacy of the cause of Reforma-
tion he had had already much to endure from his former
friends and associates. With him were associated also
other preachers of considerable ability, as Dr. John
Duval, of King-and-Queen, Peter Ainslie, M. W. Web-
ber, John Richards and Dudley Atkinson, together with
many private members of intelligence and influence.
In the southern part of the State, also, a considerable
impression had been made. Abner W. Clopton, who
was one of the most popular Baptist preachers in that
part of the country, had been at first pleased with Mr.
Campbell’s writings, but taking umbrage at his views
of ‘* experimental religion” and some other matters, be-
came bitterly opposed, and endeavored by every means
in his power to arrest the progress of the reformatory
principles and to maintain the Baptist customs. Many,
nevertheless, of his associates in the Meherrin Associa-
tion took part with Mr. Campbell. Chief among these
was Silas Shelburne, a preacher of very great influence
and piety, born June 4, 1790, and son of James Shel-
burne, a Baptist minister of note, of whom a very inter-
esting account is given in the life of Dr. Archibald
Alexander of Princeton.

After deep religious convictions, Silas Shelburne had
been baptized in June, 1816, and immediately began to
exhort in the Church. Soon after he was ordained by

voL. 1.—T 25

390 MEMOIRS OF ALEXANDER CAMPBELL.

Elders James Shelburne, William Richards and James
Robertson, and continued to travel and preach with his
father until the death of the latter, when he was called
to the care of the churches to which his father had
ministered. The membership of these churches greatly
increased under his labors, but he felt their need of some
better plan of religious edification, as he could visit them
but once a month. Having read the ‘‘ Christian Bap-
tist” from its commencement, he was impressed with the
importance of the ancient order of things there described,
and began by urging the churches to meet to attend to
the Lord’s Supper at least once a month. This being
agreed to, he after a time proposed that elders should
be appointed in each of the churches, and that they
should ássemble every Lord’s day for reading, exhorta-
tion, prayer and attendance on the table of the Lord.
This was opposed, but he succeeded in getting six con-
gregations organized with elders, and in gaining over
to his assistance some other preachers, as P. Barnes, D.
Pettey, James M. Jeter and Paschal Townes. These
endeavored to introduce better views into the churches,
continuing to preach, as usual, faith, repentance and
baptism in order to the knowledge of salvation, but
maintaining that the heart was changed by the Holy
Spirit through the belief of the truth. A violent oppo-
sition soon arose against these efforts to change Baptist
usages and theories, but the thirteen churches compos-
ing the Meherrin Association failed to press matters to
any final decision, so that Silas Shelburne and his asso-
ciates continued for some time to labor as usual.

In the summer of 1826, a Baptist preacher, traveling
as a missionary under the auspices of a female mis-
sionary society in Richmond, Virginia, when near the
Natural Bridge happened to meet with a few numhers

SPREAD OF TRUTH. 29)

of the ‘* Christian Baptist” and the McCalla Debate,
which he read with some surprise at the views presented.
At first such was his dissatisfaction that he resolved to
attempt their confutation, but upon more careful exam-
ination found himself unable to deny their scriptural
correctness. This was Francis Whitefield Emmons,
who was born at Clarendon, Vermont, February 24,
1802, and united with the Baptist church at Swanton,
Vermont, April, 1816. After a good preparatory edu-
cation, he was licensed to preach by the Second Bap-
tist Church at Hamilton in 1821, and after completing
the three years’ course of study in the literary and
theological seminary there in 1824, entered Columbian
College, D. C. during the same year, and while there
edited for a short period the ‘t Columbian Star.” After
his missionary tour in Virginia he became, in 1827, a
student of Brown University, where he graduated.
After editing the ‘‘ American Baptist Magazine” for a
short time, at Salem, Massachusetts, he preached for
the church at Eastport, Maine, over which he was or-
dained as pastor in 1829, at Providence, Rhode Island.
While at Brown University he had become more and
more impressed with the need of the reformation urged
by Mr. Campbell, and hence ordered three complete sets
of the ‘* Christian Baptist” with the debates, New Tes-
tament, etc., which were received at Eastport in 1829.
One set of each of these works was taken by Elder
W. W. Ashley, of Eastport, who after reading them
preached and taught as never before. Passing after a
time into Nova Scotia and New Brunswick, Mr. Ash-
ley disseminated there the principles of the Reforma-
tion and baptized for the remission of sins. Several
preachers were convinced through his instrumentality,
and churches established according to the primitive

292 MEMOIRS OF ALEXANDER CAMPBELL.

order. One of the remaining sets of the same publi-
cations was sent by Mr. Emmons to Jonathan Wade,
missionary in Burmah, and was received and read by
him and other missionaries there with profit, E. Kin-
caid, upon his return to the United States some years
after, assuring Mr. Emmons ‘“‘ that he had been much
interested in the reading, that the work had helped him
much and by directing him to the living Word, had
enabled him to preach to the Karens the ancient gospel
better than he otherwise would have done.”

The influence of Mr. Campbell had been felt also
among the independent churches in Europe. Of these
there were a number in Ireland. One of them, as
formerly stated, existed in Rich-Hill. Another, of con-
siderable size, called the Tabernacle Church, had been
formed in the city of Armagh. One of the members
of this church, Robert Tener, becoming much inter-
ested in reading the accounts of the labors of foreign
missionaries, was particularly struck with the fact that
all the converts who professed faith were baptized.
The idea at once occurred to him that he, as a believer,
ought to be baptized. Knowing nothing whatever of
the Baptists, he at once went to the minister of the
Tabernacle, Mr. Hamilton, and told him he wished to
be baptized. Mr. Hamilton asked why he desired this,
as he had been already baptized in infancy. Mr. Tener
replied that he had no knowledge of the fact, and that
as he had only recently come to understand and believe
the gospel, he could discern no difference between him-
self and the heathen in Otaheite, who were baptized
after they believed. Mr. Hamilton then told him there
was a sect called Baptists who thought so, and gave
him some of their writings, together with some Pædo-
baptist works, to read. The reasonings of the Pædo-

CHURCHES IN IRELAND. 293

baptist writers, and particularly the plausible argumen-
tation of William Ballantine, who had published a
treatise defending infant baptism, had the effect of
settling Mr. Tener down for a time in the conviction
that they were right. Removing, however, soon after
to Dungannon, ten miles distant, he resumed his investi-
gations, and after a careful examination of the Scrip-
tures, became fully satisfied that he ought to be im-
mersed. About this time (1810) a Robert Smyth, who
had just returned from one of Robert Haldane’s semi-
naries, engaged in the inquiry with him and with one
or two others, was likewise convinced. Smyth said he
knew of no Baptist in the entire North of Ireland ex-
cept one old Englishman near Keady. ‘‘ Then,” said
Mr. Tener, ‘‘ go to him and be baptized, and then bap-
tize me, my wife and William Smyth.” This having
been done, the four at once began to meet regularly to
keep the ordinances in a large room used by Mr. Tener
as a storehouse for linens. Here, in spite of petty
persecutions and the indignation of the clergy, they
continued to meet and to receive additions, but their
number, being constantly reduced by emigration, seldom
exceeded forty. This was the first church formed in
Ireland on the plan of requiring a simple faith in Jesus
as the Son of God and immersion into his name.

It happened that in 1825, Richard, a son of Robert
Tener, was a clerk in the Bank of Ireland, at Newry,
and Mr. Campbell having sent over during that year
some copies of his debates and some numbers of the
‘¢Christian Baptist” to his relatives there, the latter,
who were still Seceders, after reading some of them,
told Richard Tener that these books would just suit his
father, and that he had better send him some of them,
Upon receiving them, Robert Tener and those with

25%

294 MEMOIRS OF ALRXANDER CAMPBELL.

him, though surprised and delighted to find that many
of the views to which they themselves had been led by
the Scripture had been advocated by Mr. Campbell in
America, were yet at first quite dissatisfied with some
of the things he taught. The clearer conceptions of
the latter in regard to the different divine dispensations,
the distinction between faith and opinion and the design
of baptism, were, however, after some time perceived
to be entirely just and scriptural, and the church at
Dungannon came to be in general accord with Mr.
Campbell.

About the year 1827, a commercial traveler, Peter
Woodnorth, of Liverpool, a zealous Christian, called on
the brethren at Dungannon, who talked with him freely
upon these religious matters, in which they took great
interest,and gave him some of Mr. Campbell’s works.
On his return to England he delivered to the Independ-
ent churches in Liverpool, Nottingham and Manchester
the things he had learned, which were thus for the first
time introduced into England. In the year 1829, under
aate of November 5, William Tener, a son of Robert
Tener, an intelligent and estimable youth, opened a
correspondence with Mr. Campbell, and spoke in the
beginning of his letter as follows as to the effect pro-
duced by his writings :

“ VERY DEAR BROTHER: Although personally a stranger
to you, I have enjoyed an acquaintance with your writings for a
length of time. From them I have received great advantages.
Many opinions which I formerly held very strenuously I found
upon examination were unfounded ; and many truths of which I
was ignorant have been brought before my mind through the
instrumentality of that ably-edited periodical, the ‘ Christian
Baptist.’ Many of my friends in this your native land have
reason to bless God that ever they saw it; and though their
prejudices were great against you at first, they yielded to the

A FAITHFUL HELPMATE. 295

influence of all powerful truth. Many of us (for I class my-
self among them) were so prejudiced that when we read a
few pages of the‘ Christian Baptist,’ we resolved on reading
no more, conceiving your opinions to be heterodox, thus con-
demning you unheard. When we gave you a hearing, how-
ever, we found that your sentiments were in general accord
ance with the revelations of the King of kings and Lord of
lords.”

Thus it was that through various instrumentalities the
principles advocated were widely diffused abroad, every-
where more or less opposed, but everywhere developing
the power of truth and modifying the state of religious
society ; and Mr. Campbell found himself to be the cen-
tre of a constantly widening circle of influence, and,
under Divine Providence, an acknowledged guide to a
large and intelligent community zealously engaged in
the work of reformation.

Before his return home from the Owen debate his
family had been increased by the birth of a daughter,
who was named Margaret Brown, after his first wife.
He had had for some time, and continued to have, quite
an extensive household, to take charge of which required
no small degree of courage on the part of his second wife,
who had not, like the first one, been brought up in the
country and familiarized with the details of farm-life.
All these she had to learn, and during Mr. Campbell’s
long absences to observe his directions for the cultiva-
tion of the fields and to engage laborers, which she did
with so much judgment that Mr. Campbell always re-
turned to find things in order, and never was known to
utter a word of complaint or find the least fault with the
arrangements made. In addition, she had to discharge
the duties of a mother to her predecessor’s little daugh-
ters, and to manage the affairs of the family, complicated

296 MEMOIRS OF ALEXANDER CAMPBELL.

by the almost incessant visits of strangers, some of
whom often remained for long periods. The presence
of sickness, too, during the winter succeeding her mar-
riage, when there were no less than thirteen cases of
measles in the family, had greatly added to Mrs. Camp-
bell’s cares ; but being an excellent nurse, and devoting
herself assiduously to the duties she had undertaken,
she succeeded in managing and arranging everything
so happily as greatly to relieve Mr. Campbell and leave
him free to pursue his accustomed labors.

About this time Walter Scott, being on a short visit to
Pittsburg, rode out to see his former pupil, young Mr.
Richardson, who was now engaged in the practice
of medicine, some thirteen miles from the city. During
the interview he related many interesting incidents con-
nected with his labors on the Reserve, which excited
much surprise on’the part of the doctor, who had as yet
remained quite uninformed in respect to the character of
the religious movement in which Mr. Scott was now
engaged, and was still a member of the Episcopal
Church, though at the time in communion with the
Presbyterian Church in his immediate neighborhood.

The statement that the Christian institution was quite
distinct from the Jewish, and had a definite origin on
the day of Pentecost (Acts ii.), and that penitent be-
lievers were then commanded to be baptized for the
remission of sins, seemed to him as a new revelation,
accustomed as he had been to the confused ideas of the
different parties on these subjects. Upon searching out
the import of the word baptism after Mr. Scott’s de-
parture, he soon found it to be immersion, and perceived
that from trusting to human teachers he had been pre-
viously deceived in regard to it. Resolving, therefore,
from thenceforth to be directed by the Bible alone, he

FRUITS OF OBEDIENCE. 297

began a careful re-examination of it. Reflecting that
whatever might be urged about ‘* apostolic succession,”
there could be no flaw in the credentials of the apostles
themselves, and that ¢hey at least knew how to preach
the gospel, he was convinced that had he and the whole
world been present when Peter said, ‘‘ Repent and be
baptized, every one of you, for the remission of sins,” all
would have been equally bound to obey, and that the
case was in nowise different now with those to whom
this word of salvation came. There could be no danger
of deception or mistake in trusting to the words of one
who ‘spake as the Holy Spirit gave him utterance,” and
he therefore felt it to be his duty to submit to the divine
requirements. Setting out accordingly, he, after a three
days’ journey, found Mr. Scott holding a meeting at a
barn in Shalersville, on the Reserve, which he reached
about two o’clock on the Lord’s day, just after the audi-
ence had been dismissed. Six persons had come for-
ward and were preparing for baptism at the farm-house,
and the doctor, pressing through the crowd, greatly sur-
prised and delighted Mr. Scott by informing him that
he had come to be baptized. After the immersion the
meeting was resumed, and William Hayden addressed
the people, his discourse being the first the doctor heard
from any preacher in the Reformation; nor had he,
before going down that day to the banks of the softly-
flowing Cuyahoga, ever witnessed an immersion, hav-
ing been led by the word of God alone to take a solitary
journey of one hundred and twenty miles in order to
render the obedience which it demanded, and to find
in that obedience the fulfillment of the Divine promises,
and a happy relief from the illusive hopes and fears,
based on frames and feelings, which for several years
had constituted his religious experience.

298 MEMOIRS OF ALEXANDER CAMPBELL.

Soon after his return he became instrumental in form-
ing a church, which led to the organization of a second
one ina short time in Washington county, where several
of the old Brush Run members still resided, and where
the children of Thomas Campbell’s ancient friend, John
McElroy, now used their influence to promote the cause.
Prominent among these was James McElroy, who not
only defended the cause with intelligence and zeal, but
contributed liberally of his means to sustain Walter
Scott in the evangelical field. In his efforts he was
earnestly seconded by his devoted brother John, as well
as by his intelligent sister Susan, who as early as 1817
had, amidst the peculiar trials of that period, led the
way in obedience to the primitive gospel. Subsequently
she had been for a considerable time an inmate of Mr.
Campbell’s family, and then the wife of Jacob Osborne,
whose sudden and untimely death by hemoptysis in the
spring of this year (1829), in the midst of eminent use-
fulness on the Western Reserve, was much regretted.
The advocacy of the reformatory principles by these
intelligent disciples, characterized by an unyielding ad-
herence to the simple teachings of the word of God,
contributed much to promote the cause—James McElroy
rendering efficient aid to Walter Scott in forming a
church at Dutch Fork, and also to William Hayden in
constituting another at Braddock’s Field, where, at the
meeting held, four entire households were baptized,
without an infant in one of them. After a time, the
church with which the McElroys were connected, near
Hickory, was dispersed, many of the members removing
to Knox county, Ohio, where they soon established two
flourishing churches at Jelloway and Millwood.

A few months after his union with the church, Dr.
Richardson removed to Wellsburg, from which point he

DOMESTIC LIFE. 299

had the opportunity of often visiting Bethany and en-
joying the society of those who assembled around Mr.
Campbell’s hospitable board. Here he frequently met
the revered Thomas Campbell and the beloved Walter
Scott, with other pious laborers. Here the sincere
Joseph Bryant, who lived on an adjacent farm which
Alexander Campbell had lately purchased, together
with other members of the old Brush Run Church, was
often found. Here, too, Mrs. Bryant, with her fund
of Scripture inquiry and original thought, as well as
other pious females, added charms to the social circle
and a lively interest to those religious conversations and
biblical researches which formed the chief enjoyment
of all.

However eminent and admired in all his relations to
the public, it was at home, amidst his family and friends,
that Mr. Campbell always appeared in the most amiable
and pleasing light. It was delightful to witness with
what unstudied courtesy he welcomed his visitors, and
with what genial pleasantry he placed every one at his
ease, so that no one could long feel like a stranger.
Without apparent effort he constantly kept up the charm
of social converse, adapting the theme to the feelings
and circumstances of the company, and always seeking,
if possible, to impress some scriptural lesson by an apt
and often witty application of a text, or to commu-
nicate some truth or information both interesting and
useful.

He seemed to be always at leisure to entertain his
guests, and that, too, with a mind so full of gayety and
free from preoccupation that no one could have sus-
pected for a moment the immense business constantly
resting upon him, and which he was regularly and daily
despatching with an energy and a facility peculiar to

300 MEMOIRS OF ALEXANDER CAMPBELL.

himself. His habit of rising very early—usually at
three o’clock—gave him much valuable time well suited
for composition, and at the hour when the house-bell
rung for morning worship he would come over from
his study, having prepared, often, enough of manuscript
to keep his printers busy during the day. When break-
fast was over, after arranging the affairs of the morning
and kindly seeing off any parting visitors, he would call
for his horse or set off on foot, perhaps, accompanied
by some of his friends, to view the progress of the
printing or the farming operations, and give instructions
to his workmen. Delighting greatly in agriculture and
its collateral pursuits, he was familiar with all their de-
tails, and, while ever eager to gain new thoughts from
others, the most skillful farmers and breeders of stock
often found in his company that they had themselves
something yet to learn. After dinner he usually spent
a little time in correcting proof-sheets, which he often
read aloud if persons were present, and then he would
perhaps have a promised visit to pay to one of the
neighboring families in company with his wife or some
of the guests. Otherwise he would often spend some
hours in his study if engaged upon any very important
theme, or occupy himself in his portico or parlor in
reading or conversation.

It was the evening that was always specially devoted
to social and religious improvement. At an early hour
the entire household, domestics included, assembled in
the spacious parlor, each one having hymns or some
Scripture lessons to recite. After these were heard,
often with pertinent and encouraging remarks from
Mr. Campbell, the Scriptures were read in regular
sequence, with questions to those present as to the pre-
vious connection or the scope of the chapter. These

DOMESTIC LIFE. 301

being briefly considered, he would call upon Mrs.
Campbell, who had a good voice, to lead in singing a
psalm or spiritual song, in which he himself would
heartily join, and then kneeling down would most
reverently and earnestly present before the throne of
grace their united thanksgivings and petitions for divine
guardianship and guidance. Such was the customary
order, but the details were often varied to suit the
occasion. Family worship was not allowed to become
a mere routine. He knew well how to maintain its
interest, by making it a means of real instruction and
enjoyment; and, by encouraging familiar inquiry on the
part of the young, he managed to bring forward and to
impress indelibly the most charming practical lessons
from the sacred writings, having always something
novel and agreeable to impart zest and interest to
exercises which in many cases are apt to become
monotonous by frequent repetition. In these praise-
worthy endeavors to bring up children in the nurture
of the Lord, much was due also to the judicious ar-
rangements and hearty co-operation of Mrs. Campbell,
who, like her predecessor, made all things subservient
to the desired end, and in her husband’s absence her-
self officiated at the family altar when there happened
to be no brother present accustomed to the duty. To
her, also, Mr. Campbell, as had been his custom with
his former wife, was in the habit of reading his essays
and other articles for publication, playfully reminding
her of the preacher who was wont to read his sermons
to his housekeeper before delivering them, in order to
judge by their effect upon her what would likely be
their reception by his congregation. Mrs. Campbell
always took this smilingly, as a standing bit of pleas-
antry, well knowing the high respect her husband had
26

302 MEMOIRS OF ALEXANDER CAMPBELL.

for her judgment. He was well aware of his own
satirical vein, and wished to have pointed out anything
which might possibly give unnecessary offence, listen-
ing attentively to any criticisms Mrs. Campbell was
encouraged to make, and not unfrequently adopting
her suggestions and softening what appeared to be too
tart. He greatly respected those delicate sympathies
which women possess, and Mrs. Campbeii had an
excellent taste, being a lady of considerable reading
and culture, of a very serious and religious turn, fond
of Young’s “ Night Thoughts,” and the grave poetical
and prose English authors ; not at all addicted to gayety,
but on the contrary, though cheerful under the sur-
rounding happy circumstances, possessing a constitu-
tional tendency to melancholy, which needed only the
presence of calamity for its development.

Mr. Campbell greatly desired that the work he was
about to issue should exhibit a milder tone than the
‘¢Christian Baptist.” He thought the religious world
was now sufficiently aroused from its apathy, and that
the spirit of inquiry already set on foot would ulti-
mately effect the deliverance of the people from clerical
domination. From the rapid spread of the reformatory
principles, the union of so many of different parties in
the primitive faith, and the evident check given to the
progress of the infidel schemes of Mr. Owen and
others, he was also much impressed by the conviction
that the millennial period anticipated by the Church
was nigh at hand. He felt assured that a reformation
such as he advocated, which proposed to go back to the
very beginning and restore the gospel in its original
purity and fullness, could leave no room for any other
religious reformation, and must of necessity be the
very last effort possible to prepare the world for the

MILLENNIAL HARBINGER. 303

coming of Christ. He did not presume to fix upon
any very definite period for this event, Scripture analo-
gies inclining him to the opinion that it would occur at
the commencement of the seventh Chiliad, answering
to the seventh day or Sabbath when God rested from
the work of creation. He did not deem it accordant
with the principles of the Reformation to assume dog-
matically any position in reference to this point or any
other of the vexed questions of eschatology, dimly seen
through the veil of prophetic imagery, but as this
particular subject was then one of great interest with
many, especially with Walter Scott and the other
preachers on the Western Reserve, and he intended
to discuss to some extent the Scriptures relating to it,
he concluded to call his new periodical ‘‘ THE MIL-
LENNIAL HARBINGER.” He intended to embrace in
this work a wider range of subjects, and to show ‘ the
inadequacy of modern systems of education,” and the
injustice yet remaining, ‘‘ under even the best political
governments,” in regard to various matters connected
with the public welfare.

CHAT PERSIA.

Political experience—Beaver anathema—Extra on remission of sins—Annual
meetings—Journey to Nashville—Discussion with Mr. Jennings.

OON after the debate with Robert Owen, Mr. Camp-
bell became unexpectedly involved in a political can-

vass for the office of delegate to a convention called to
amend the constitution of the State of Virginia. Dis-
content had long existed, especially in that portion of
the State west of the Blue Ridge, in relation to the
basis of representation, the right of suffrage and some
other matters. As representation was based in part
upon slaves, and these were held chiefly in the eastern
section of the State, the white population of the western
portion, though nearly equal in number to that of the
east, found themselves under the control of a majority
disposed, they thought, to legislate too exclusively for
the interests of their own section. Moved at length by
the remonstrances of the western members, or fearful
that the rapidly-increasing white population of the west
would soon outstrip that of the east and secure political
power, the Legislature, during the session of 1827-28,
passed an act to take the sense of the voters on calling
a convention. A large majority being found in favor
of it, a deep interest immediately spread through the
commonwealth; and the most eminent men in the
country were sought out as delegates, the east expect-

ing to secure such arrangements as would enable it to
304

STATE CONVENTION. 305

retain its supremacy; and the west hoping to gain over
a sufficient number of votes to remodel the constitution
upon different principles.

Four delegates were to be selected from the district
in which Mr. Campbell resided. Among the distin-
guished politicians of the western section, Philip Dod-
dridge, of Wellsburg, stood pre-eminent. He was a
man of remarkable abilities, and had been repeatedly
a representative in the public councils. All eyes rested
upon him as the political champion of the west, and he
was at once nominated. Up to this time, Mr. Campbell
had been before the public only as an educator and a
religious teacher. He had never sought nor held any
civil office, and had no desire whatever to engage in
political affairs. So strongly, however, were the public
impressed by his commanding talents and his success
in contending against clerical power that a very general
desire was expressed to take him up also as a candidate
for the convention. Many of those most forward in
this were among those opposed to Mr. Campbell in re-
ligious sentiments, but from their confidence in his abili-
ties they were the first to propose him and the most
eager to induce him to accept the position. So entirely,
however, was he devoted to religious reformation, and
so averse to everything connected with political strife,
that it was not without some reluctance and misgiving
he finally consented to become a candidate. It was
urged upon him that it was not a canvass for an office
of emolument, but an occasion of the utmost import-
ance to the State of which he was a citizen, as the
organic law was to be amended and the control of the
eastern and great slave-holding portion of the State to
be resisted. His religious friends urged, on their part,
that as the position was one of great dignity and quite

voL. 11.—U 26 *

306 MEMOIRS OF ALEXANDER CAMPBELL.

above the ordinary sphere of politics, it would not com-
promise him in any respect as a religious teacher, but
would probably give him greater influence in this re-
spect, and afford him an opportunity of extending the
principles of the Reformation by personal intercourse
with the eminent and influential persons in the State
with whom he would be placed in communication.
Influenced by these considerations, he finally consented,
with the express -stipulation on his part that he would
not be required or expected to engage personally in
the canvass. It was also expressly understood that Mr.
Doddridge, whose influence was almost unbounded,
fully approved of Mr. Campbell’s nomination, and
would gladly accept him as his colleague. No sooner,
however, had the canvass commenced, than Samuel
Sprigg, a distinguished lawyer of Wheeling, in the
adjoining county, and a warm personal friend of Mr.
Doddridge, offered himself as a candidate in opposi-
tion to Mr. Campbell, and it was soon discovered that
Mr. Doddridge was lending his powerful influence to
promote Mr. Sprigg’s election. Upon this, Mr. Camp-
bell addressed some letters to Mr. Doddridge, exposing
and severely censuring the course he had thought
proper to pursue, and announcing his determination,
under the circumstances, not to retire from the field, as
Mr. Sprigg’s friends probably hoped he would do, but
to leave the issue entirely with the people.

On account of this unexpected opposition, and as Mr.
Sprigg was engaged in addressing the public at various
points, Mr. Campbell's friends urged him to forego his
purpose of remaining silent during the canvass, and
insisted that it would be necessary for him also to make
some speeches, especially in the more distant parts of
the district, where he was less known. Yielding to

SPEECH IN MONONGALIA. 307

these representations, he filled several appointments
during the few weeks previous to the day of election,
at which time he made it a point to be present at one of
the most doubtful and important precincts in Monongalia
county, where Mr. Sprigg was also to address the voters
at the polls. On this occasion Mr. Sprigg spoke first,
and took occasion to descant upon the unfitness of per-
sons of the ministerial profession for such duties as were
to devolve upon the members of the convention, and
upon the importance of sending delegates whose lives
had been spent in the investigation and practical appli-
cation of the principles of civil government and consti-
tutional law. He expounded also the engrossing sub-
ject of representation, as founded upon the basis of the
white population exclusively, or upon the compound
ratio of white population and slaves, announcing him-
self in favor of the former as essential to the political
equality of the western portion of the State. Upon these
subjects he continued to speak so long that but little time
was left for Mr. Campbell before the opening of the
polls.

Under the circumstances, Mr. Campbell manifested
that superior knowledge of human nature, and that fine
appreciation of existing conditions, which, had he
chosen to devote himself to political matters, would
have enabled him to obtain almost any office within the
gift of the people. Knowing that the audience were
somewhat wearied with the political disquisitions to
which they had been listening, he, upon rising, re-
marked that he could not think of detaining the people
much longer from the polls, and then proceeded to re-
but, in a few pointed remarks, the arguments which
had been used by his opponent against the political
competency of ministers of religion, and in favor of

308 MEMOIRS OF ALEXANDER CAMPBELL.

the supposed claims of lawyers upon the confidence of
the community. He then briefly expressed himself as
in favor of having representation based entirely upon
the white population, and depicted the evils growing
out of the existing system, where men enjoyed political
power in proportion to the number of persons they held
in bondage. Admitting the propriety of requiring from
candidates an expression of their principles, and per-
ceiving that the audience consisted almost entirely of
farmers, he went on to say that the principle which
would guide him was one of a very plain and simple
nature.

“As you well know, my friends,” said he, “each portion
of our widespread country has its own peculiar interests,
and in my judgment this simple fact should govern the entire
course of its legislation. If the people of Virginia were a
manufacturing community, then its legislation should be
directed to the fostering and protecting of manufactures. If
we were a commercial people, then the interests of commerce
should demand our special attention. But, gentlemen, our
State, having no large cities, contains almost exclusively an
agricultural population, and I hence argue that the interests
of the farmer should be chiefly considered in whatever
changes may be proposed in the organic law Agriculture
is, with us, the commanding interest of the State; and while
my opponent has been descanting upon the white basis and
the black basis, you will permit me to observe that agriculture
is with us the true basis of prosperity and of power, and that
the honest farmer, who by his daily toil increases the wealth
and well-being of the commonwealth, becomes its truest
benefactor.” Extolling this virtuous and most important call-
ing, showing in eloquent terms the dignity of labor, and an-
nouncing himself as having been for years a practical farmer,
holding with his own hands the plough, he gradually enlisted
the warmest sympathies of his audience, declaring that should
they think proper to send him to the convention, while he

RESULT OF THE CANVASS. 309

would by no means neglect the special interest which the
west had in a just and equal representation, his aim would
be to secure such arrangements as would best subserve the
great cause of agriculture. ‘‘’Tis the interest of the farmer,’
said he, ‘that should be consulted. It is his welfare es-
pecially that should be promoted, since it is the farmer who
has to bear at last the burdens of the government. Allow
me,” said he, in concluding, ‘to illustrate this by what I no-
ticed when a lad on a visit to the city of Belfast. In viewing
the city, I recollect that my attention was particularly engaged
by a large sign over one of its extensive stores. This sign
contained four large painted figures. The first was a picture
of the king in his royal robes, with the crown upon his head,
and the legend issuing from his mouth, ‘I reign for all.’
Next to him was the figure of a bishop, in gown and sur-
plice, with the inscription, ‘I pray for all? The third was a
soldier in his regimentals standing by a cannon and uttering
the words, ‘I fight for all? But the fourth figure, gentlemen,
was the most noteworthy and important of all in this pictorial
representation of the relations of the different parts of human
society. It represented a farmer, amidst the utensils of his
calling, standing by his plough and exclaiming, ‘I pay for
all?”

When the shouts and cheers which greeted this con-
clusion had subsided, the polls were opened. As the
law then required each one to announce publicly the
name of his candidate, in order to have his vote re-
corded, nothing for a long time was heard but ‘ Camp-
bell,” « Campbell,” and it really seemed as if the choice
was about to be unanimous. At last one individual
came forward and gave the name of ‘‘ Sprigg ;” upon
which Mr. Sprigg arose and pleasantly remarked, with
a bow, ‘“ I thank the gentleman for his vote, for I was
really beginning to think you had all forgotten that I
am a candidate.”

When the votes of the different counties were re-

310 MEMOIRS OF ALEXANDER CAMPBELL.

turned, it was found that Mr. Campbell and Philip
Doddridge were elected, along with Charles D. Morgan
and Eugenius M. Wilson, both of Monongalia, to
represent the district consisting of Ohio, Tyler, Brooke,
Monongalia and Preston counties. The convention,
composed in all of ninety-six delegates, met at Rich-
mond on the 5th of October, 1829, and was the most
august assembly ever convened in the State, numbering
among its members, James Madison and James Monroe,
former Presidents of the United States, together with
Chief-Justice Marshall and such eminent personages as
John Randolph of Roanoke, Judge Upshur, Benjamin
W. Leigh and Philip S. Barbour. Many persons from
a distance attended to listen to the debates, and among
them the talented T. F. Marshall, of Kentucky. The
preliminary arrangements having been completed, com-
mittees appointed, etc.—Mr. Campbell being on that of
the judiciary—it was not long until the existing issues
between the east and the west were brought forward.
After the discussion had proceeded for some time, and
Mr. Doddridge and others had spoken, Mr. Campbell
delivered an able speech against the proposition to ap-
portion representation in the House of Delegates accord-
ing to the white population and taxation combined, for
which the east strenuously contended, and which on
account of the tax on slaves would have had the effect
of perpetuating the political power of the slaveholders.
It would be out of place here to enter into the merits
of these discussions, or to institute a comparison between
the arguments of Mr. Campbell and those of others.
Suffice it to say that he endeavored to establish four
points: 1. That the principles upon which such a propo-
sition was founded rested upon views of society unphi-
losophic and anti-republican. 2. That such a basis of

DEBATES IN CONVENTION. 311

representation was the common basis of aristocratical
and monarchical governments. 3. That it could not be
made palatable to a majority of the freeholders of Vir-
ginia; and 4. That the white population basis would
operate to the advantage of the whole State. In discuss-
ing these points he entered upon the subject of human
rights, and exposed briefly but pointedly the fallacies
of those who wished to establish such an inequality in
the right of suffrage. He here incidentally manifested
the natural tendency of his mind to reach beyond
merely arbitrary and conventional arrangements and to
contemplate things in relation to some grand general
principle.

“ While, sir,” said he, “ I am on the subject of such a state
of nature, or viewing man as coming into society, may I not
take occasion to observe that man exhibits himself as possess-
ing the right of suffrage anterior to his coming into the social
compact. It is not a right derived from or conferred by
society, for it is a right which belongs to him as a man.
Society may divest him of it, but it cannot confer it. But
what is the right? It is that of thinking, willing and express-
ing his will. A vote is nothing more nor less than the ex-
pression of a man’s will. God has given to man the power
of thinking, willing and expressing his will, and no man ever
did, as a free agent, enter into any society without willing it.
And, we may add, no man could enter into a social compact
without first exercising what we must call the right of suf-
frage. It isa right zatural and underived, to the exercise
of which every man has by nature as good a reason as
another.”

Again, in referring to an argument of Judge Upshur, he re-
marked: “ This gentleman starts with the postulate that there
are two sorts of majorities—numbers and interests; in plain
English, men and money. I do not understand why he
should not have added also majorities of talent, physical
strength, scientific skill and general literature. These are

312 MEMOIRS OF ALEXANDER CAMPBELL.

all more valuable than money, and as useful to the State. A
Robert Fulton, a General Jackson, a Joseph Lancaster, a Ben-
jamin Franklin is as useful to the State as a whole district of
mere slaveholders. Now all the logic, metaphysics and
rhetoric of this assembly must be put in requisition to show
why a citizen having a hundred negroes should have ten
times more political power than a Joseph Lancaster or a
Robert Fulton with only a house and garden. And if scien-
tific skill, physical strength, military prowess or general litera-
ture in some individuals is entitled to so much respect, why
ought not these majorities in a community to have as much
weight as mere wealth? We admit that fifty men in one dis-
trict may have as much money as five hundred in another,
but we can see no good reason why the superabundant
wealth of those fifty should be an equivalent, or rather a coun-
terpoise, against four hundred and fifty citizens in another.”

During the sittings of the convention, Mr. Campbell
delivered several speeches, and sought earnestly to
secure for the west the changes which were demanded.
After many days’ debating, however, it appeared evi-
dent that the eastern majority was determined to per-
petuate its rule, and that no satisfactory adjustment or
compromise could be effected. The constitution, accord-
ingly, which was at length drawn up and submitted to
the convention January 14, 1830, and which retained
those provisions to which the west was opposed, was
finally adopted by a majority of fourteen votes.

While in attendance as a delegate, Mr. Campbell never
suffered his religious position to be obscured or compro-
mised fora moment. The great matters concerning the
kingdom of Christ were far dearer to him than any
earthly interests, and he accordingly, during his stay at
Richmond, was careful to make his position as member
of the convention contribute as much as possible to his
influence as a religious teacher. In his private inter-

INFLUENCE AT RICHMOND. 313

course with distinguished persons and in the social
circle, he neglected no proper opportunity to press the
claims of religion, and on every Lord’s day addressed
large audiences upon the great themes of the primitive
gospel. Many of the members of the convention at-
tended his meetings, and were greatly impressed with
his remarkable powers, the novel simplicity of his re-
ligious views, and the vast range of thought and scrip-
tural knowledge which he displayed. As illustrating
the impression which he made, it may be stated, that as
ex-President Madison was returning home from the
convention, he stopped during the first night with a rela-
tive, Mr. Edmund Pendleton, of Louisa, and early next
morning, as he and Mr. Pendleton were walking on the
portico, the latter, who was somewhat favorable to the
principles of the Reformation, asked Mr. Madison what
he thought of Alexander Campbell. Mr. Madison in
reply spoke in very high terms of the ability shown by
him in the convention. ‘‘ But,” continued he, ‘‘ it is as
a theologian that Mr. Campbell must be known. H
was my pleasure to hear him very often as a preacher
of the gospel, and I regard him as the ablest and most
original expounder of the Scriptures I have ever heard.”

Mr. Campbell’s political position tended greatly to in-
fluence and to secure, even from those who were prej-
udiced against him, that consideration which his abili-
ties and his native dignity of character merited. His
sojourn and preaching in Richmond also contributed in
no small degree to promote the spread of his views of
religious reformation amongst the community there, and
led to the formation of some warm friendships. Many
came from a distance to see and hear him, and to con-
fer with him on religious subjects. One, a young phy-
sician, who had been the subject of deep convictions,

27

314 MEMOIRS OF ALEXANDER CAMPBELL.

and had become enlightened by reading the ‘* Christian
Baptist,” traveled more than a hundred miles for these
purposes and to be baptized by Mr. Campbell at Rich-
mond. Many interviews were sought also by the citi-
zens, and profitable conversations held, among which
was one of unusual interest with the ruler of the Jewish
synagogue, the venerable Mr. Judah, published in the
‘¢ Mill. Harb.,” vol. i., p. 561.

Among the persons there introduced to him was R.
L. Coleman, a young Baptist preacher from Albemarle
county, for whom Mr. Campbell conceived a special re-
gard, and who became afterward one of the chief sup-
porters of the cause in Eastern Virginia. Mr. Coleman
was born three miles from Scottsville, May 13, 1807,
and was the son of Joseph Coleman, a Calvinistic Bap-
tist. The death of his mother when he was nine years
of age made a very deep and permanent impression
upon him, and led him to religious reflection and much
prayerfulness. He was thus preserved from many
youthful snares, and, though naturally of a fearless,
sensitive and ardent temperament, was enabled to resist
the influence and example of those who were wild and
dissipated. When he had reached the age of sixteen,
the death of his eldest brother greatly deepened his re-
ligious impressions, and he resolved that he would en-
deavor to become a Christian, devoting himself to read-
ing religious works and attending religious meetings.
Being under the impression that the Methodists were
the most zealous and successful preachers, he first visited
their meetings, and day after day, at the mourners’
bench, sought the benefit of their prayers, in hopes of
receiving that assurance of salvation he had been taught
to expect. Failing in this, however, while many of his
acquaintances, who had been careless and unconcerned,

THEORY AND PRACTICE. 3%

professed to be converted, he, after a year or two, ceased
to attend these meetings, which left him still uncomforted
and unhappy. and remained at home to read the Bible
and pray. Such, at this time, were his mental anxieties
and constant watchfulness that his health failed and his
spirits were greatly depressed. Finally, however, he
became satisfied, from reading the Bible, that Jesus was
the Christ, the Son of God, that he had come into the
world and died for sinners, and that he was both willing
and able to save them. He felt, also. that he was a
sinner, and that he was not only willing to be saved,
but that he would give the world, if it were in his pos-
session, to become a Christian. While sitting under a
tree and reflecting upon this subject, the question pre-
sented itself to him—Why am I not saved? He saw
that Christ needed not to be made willing to save him
by the intercession of preachers, for he said, ‘ He that
is willing to come unto me, I will in no wise cast out ;”
but, though he fully believed this, and also knew that
he was willing to be saved, he had no assurance that he
was saved, and remained unable to give any reason why
he did not enjoy this assurance. He was satisfied that
his heart was changed, that he loved God and the people
of God; and that he took pleasure in praying to God
and desired to serve him, but still had no assurance that
his sins had been forgiven. As he had now been for
about three years diligently engaged in seeking for this,
as the usual preliminary to a public profession, he felt
that he could do no more, and determined to offer him-
self before the Baptist church as a candidate for bap-
tism. He was unable to say that he had received any
assurance of forgiveness, but when he had related to
the church the exercises of mind which he had ex-
perienced, he was adjudged to be a fit subject for bap

316 MEMOIRS OF ALEXANDER CAMPBELL.

tism. Next morning, when he went down to be bap
tized, his mind remained still dark and gloomy in
relation to the assurance of pardon which had so long
engrossed it; but he was no sooner buried in baptism
than he arose from the water with entirely new views
and feelings. Perfected by obedience, his faith had
become effective ; the darkness of his mind was at once
illuminated; he realized that his sins had been washed
away in the blood of Christ, and that of this he had re-
ceived, in baptism, the assurance he had so long sought
in vain. From that moment his former anxieties and
fears for ever disappeared.

Mr. Coleman was not at this time at all acquainted
with Mr. Campbell’s views. From rumor he had been
led to regard him as a sort of semi-infidel, and little
thought that in his own experience he had been just
illustrating some of the very things which Mr. Camp-
bell was laboring to impress upon the religious com-
munity—viz.: the error of waiting for special spiritual
operations, and of depending on variable frames and
feelings for the hope of acceptance, rather than upon
the word of God and the obedience of faith. Shortly
after this, a young Baptist preacher, Gilbert Mason,
visiting that part of Virginia, insisted on Mr. Coleman
accompanying him on some of his preaching excursions,
and by degrees induced him to offer public prayer, and,
after some time, to give an exhortation. Finally, he
prevailed upon him to take a text and deliver a sermon.
Much pleased with his effort, Mr. Mason persuaded
him to renew it, until at length he so far overcame
his diffidence that he consented to assist other preachers
at their meetings. After traveling about for some time
in this way, he was urged by two Baptist preachers,
Elders John Goss and Porter Cleaveland, to unite witt

SUCCESSFUL LABORS. 31)

them in keeping up alternately a monthly Baptist meet-
ing in Charlottesville, where no church had as yet been
formed. Having acquiesced through their persuasion
and his desire to do good, an appointment was made
for him, which afterward upon reflection he greatly
regretted, being distressed at the idea of having to
appear before the superior community of Charlottesville
and the literary and distinguished persons belonging to
the University of Virginia. Compelled, however, by
his promise, he set out for his appointment oppressed
with many anxieties and fears, and seeking for help
in earnest prayer. At length, as he rode along, the
thought occurred to him, ‘‘I am willing to be a fool
for Christ’s sake,” when in an instant his anxiety dis-
appeared and he became perfectly tranquil in resigna-
tion to the will of God. Entering the house, he found
the congregation large, and feeling relieved from all
considerations of self, he stood up in the pulpit without
perturbation, and in the enjoyment of unusual freedom
began to address the congregation from the text, ‘‘ How
shall we escape if we neglect so great salvation?” In
appearance he was tall and prepossessing, graceful in
his manner, copious in diction, abundant and apposite
in his quotations of Scripture; and the people soon be-
came deeply interested as the young preacher dwelt
with feeling and earnestness upon the important query
to which he had directed their attention. So highly
pleased were all with the discourse that he was invited
to speak again in the evening, but declined doing so.
The other preachers failing to carry out their arrange-
ment for monthly preaching, this now devolved upon
Mr. Coleman, who subsequently, with the aid of Mr.
Mason, held a meeting of some days, baptizing a
number and constituting a Baptist church of some
27°

318 MEMOIRS OF ALEXANDER CAMPBELL.

sixty members. Under his labors the church there
continued to prosper, so that in two or three years
its membership had increased to two hundred, and
he was duly ordained its pastor in May, 1831, by
Elders John Goss and Porter Cleaveland. As he had
now become one of the most popular preachers in the
Baptist ranks, he was kept constantly in the field,
happy in being able to speak to his fellow-creatures on
the great subject of salvation and to enjoy the society
and fellowship of those who professed to love the Lord.
Such was his zeal and ardor that, though delicate in
health, he labored more abundantly than many who
were vigorous, preaching not only at Charlottesville,
but in Scottsville, Lynchburg, through the valley from
Staunton to the Warm Springs, and over the Alleghany
to Pocohontas. Previous to the meeting of the con-
vention, he had been reading Mr. Campbell’s writings,
and it was with great pleasure that, upon visiting Rich-
mond, he for the first time saw and heard him deliver-
ing in the First Baptist Church a discourse of three
hours’ duration upon the covenants, based upon Ex.
xix. and xx., and Heb. viii. Greatly impressed with
his masterly development of the subject and his accurate
and profound knowledge of the Scriptures, he became
more and more convinced of the need of the reforma-
tion in religious society for which the speaker so elo-
quently pleaded, and, with his usual candor, expressed
his approval of it and endeavored to maintain its prin-
ciples among his Baptist friends.

Mr. Campbell, on his way home from the convention,
filled an appointment for preaching in Upper Essex
meeting-house, where he had a very agreeable meeting
with many of his acquaintances in this portion of the
State. He enjoyed particularly the pleasure of an inter-

STATEMENT OF MOTIVES. 319

view with the venerable Bishop Semple, who came to
hear him, and with whom he spent the evening in re-
ligious and social converse at the hospitable abode of
Thomas M. Henley. After prayer and praise they re-
posed upon the same couch, and in the morning, after
Mr. Campbell had baptized a young disciple from King
William, they parted with the kindest wishes.

“What I admired most of all,” said Mr. Camptell, in
speaking of the incident, ‘‘ was the good temper and Christian
courtesy of this venerable disciple, who, though unable to
rise above all his early associations and the long-received
opinions which a long course of reading and teaching had
riveted upon his mind, yet did not lose sight of the meek-
ness and mildness, the candor and complaisance which the
religion of Jesus teaches, and without which, though a man’s
head were as clear as an angel’s intellect, his religion is vain.”
This interview was succeeded by a somewhat extended cor-
respondence in the ** Harbinger” with Bishop Semple, which,
though kindly in spirit, did not produce agreement in opinion.

Reaching home on the first of February, having been
absent since the twenty-second of September, Mr.
Campbell found many letters awaiting reply. Among
them was one from William Tener of Londonderry, in
his answer to which, after referring to his attendance at
the convention, he says, in relation to the motives which
had influenced him in becoming a candidate for the
convention :

“« But you may ask, What business had I in such matters?
I will tell you. I have no taste or longings for political mat-
ters or honors, but as this was one of the most grave and
solemn of all political matters, and not like the ordinary
affairs of legislation, and therefore not incompatible with the
most perfect gravity and self-respect, I consented to be elected,
and especially because I was desirous of laying a foundation
for the abolition of slavery (in which, however, I was not

320 MEMOIRS OF ALEXANDER CAMPBELL.

successful), and of gaining an influence in public estimation
to give currency to my writings, and to put down some cal-
umnies afar off that I was not in good standing in my own
State.”

The constitution adopted by the convention proved,
as Mr. Campbell expected, quite unpalatable to the
people of the west. When the vote was to be taken on
its ratification in Brooke county he was present. and,
by request of the citizens, gave a brief exposition of its
main features, expressing the hope that the people would
reject it on account of the anti-republican principles
upon which it was based, and quoting the case of one
of the counties, largely slaveholding, which would have
gained representation by its adoption, but which had,
nevertheless, by its delegates, ‘‘ voted for principle and
against power.” This brief ‘address produced a marked
effect, and was much admired for its sententious brevity
and point; and when the voting was over it was found
that in Brooke alone, of all the counties in the State,
the rejection was unanimous, three hundred and seventy
votes being polled against, and not one in favor of it.
In several other counties, however, there was a near
approach to unanimity, as in Logan, where, out of two
hundred and fifty-seven votes, there were but two. for
ratification, and in Ohio county, where, out of six hun-
dred and forty-six, only three were found in its favor.
It contained, indeed, in its unequal provisions, the seeds
of its own destruction, and it was not many years until
the eastern portion of the State found it expedient to
agree to a new convention and to concede many of the
reforms which had been urged by Mr. Campbell and
the other western delegates.

During Mr. Campbell’s temporary connection with
these political affairs important religious movements

FAULTS IN REFORMERS. 321

were in progress, seriously affecting the relations of the
reforming churches to the Baptist community. His
kind personal feelings for many of the Baptist preachers,
and his strong desire to continue in religious connection
with a people whom he greatly esteemed, had induced
him to bear with many deficiencies in their system, in
hopes of leading them forward to better views. It was
now becoming evident, however, that the increasing
bitterness of those who were opposed to the Reformation
and the high-handed measures they were disposed to
adopt, would soon result in division. Mr. Brantly,
Abner W. Clopton, Spencer H. Clack and others were
writing with great acrimony in the Baptist periodicals,
and giving such misrepresentations of Mr. Campbell’s
views as were well fitted to awaken and intensify pre-
judice and opposition. In Kentucky, John Taylor, an
aged Baptist preacher. was preparing to circulate what
he called a ‘‘ History of Campbellism,” giving the most
distorted views of the teaching and purposes of the pro-
posed Reformation, well calculated to create the most
bitter hostility in the minds of the uninformed. In
various places, indeed, exclusions and divisions had
already occurred with individual churches, and a grow-
ing spirit of alienation was making itself evident. In
the spring of this year (1830) the Third Baptist Church
at Philadelphia excluded a number, who immediately
formed an independent church, adopting the ancient
order of things. But it was in Kentucky, and in cer-
tain portions of Virginia, where the principles of the
Reformation had been most widely diffused, that the
greatest difficulties occurred. It is not to be supposed
that in these the Reformers were always faultless. As
Mr. Campbell had formerly said, ‘‘ When any doctrine
is professed and taught by many, when any matter gets

VOL. 11.—V

322 MEMOIRS OF ALEXANDER CAMPBELL

into many hands, some will misuse, abuse and pervert
it.” Thus some excited prejudice unnecessarily by de-
claiming against church covenants, creeds, etc., to the
legitimate use of which Mr. Campbell never had ob-
jected. Uninformed persons, here and there, gave
just offence by dogmatical and crude assertions, nor
did a conceit of superior knowledge and an overbearing
disposition fail to quench in some that spirit of Christian
love and moderation so necessary to success in any at-
tempt to correct the religious errors of mankind. It
cannot be truthfully denied, however, that the Reformers
in general were conspicuous for the forbearance and
patience with which they endured the misrepresentations
and injuries of their opponents, who, in their hasty zeal
to save from the flames of progress whatever they sup-
posed to belong to the Baptist cause, destroyed by their
rashness, in various instances, those precious things
which had been so long and so nobly cherished by the
Baptists as a people—the rights of conscience, church
independency and Christian liberality.

In the existing state of feeling a slight impulse only
was needed in order to precipitate results. This came
from an insignificant and unexpected quarter. It had
happened that two or three fragments of churches on
the Western Reserve, as at Youngstown and Palmyra
and the church at Salem, which refused to go into the
Reformation, had united themselves with a small Asso-
ciation on Beaver Creek. Here, by the aid of a Mr.
Winter, and one or two other preachers who were vio-
lently opposed to Mr. Campbell, they induced the
Association to publish a circular anathematizing the
Mahoning Association and Mr. Campbell as ‘ disbe-
lieving and denying many of the doctrines of the Holy
Scripture,” of which alleged heresies they went on to

AUTHORS OF DIVISION. 323

present a portentous list. This document was circu-
iated with great diligence, republished in the Baptist
papers with commendation, introduced by Dr. Noel
into the minutes of the Franklin Association in Ken-
tucky, and its preamble quoted as an introduction to
decrees by the Appomattox Association in Virginia,
denouncing Mr. Campbell’s writings and all persons
holding the views expressed in the Beaver publication.
These proceedings at once brought matters to a crisis,
and induced the Baptists almost everywhere to separate
the Reformers from their communion. A spirit of dis-
cord and intolerance seemed to sweep over the land,
creating everywhere embittered feelings and high-
handed and arbitrary decisions on the part of churches
and associations. Unable to allay the fury of the
storm, Mr. Campbell contemplated its movements with
composure, and however much he regretted the ex-
tremes into which the Baptists were hurried through
the misrepresentations and exaggerations of a few
bigoted partisans, he entertained no fears for the re-
sults, which he plainly foretold and calmly awaited.
After characterizing the Beaver anathema as ‘<a tissue
of falsehoods,” and exposing, by irrefragable docu-
ments, the immoral character of Mr. Winter, one of its
chief prompters, he asks:

‘« Who is making divisions and schisms? Who is rending
the peace of the churches? Who are creating factions, swell-
ings and tumults? We who are willing to bear and forbear,
or they who are anathematizing and attempting to excommu-
nicate? Let the umpires decide the question. For my own
part, I am morally certain they who oppose us are unable to
meet us on the Bible; they are unable to meet us before the
public ; and this I say, not as respects their talents, acquire-
ments or general abilities, but as respects their systems.

324 MEMOIRS OF ALEXANDER CAMPBELL.

Thousands are convinced of this, and they might as well
bark at the moon as to oppose us by bulls and anathemas.
If there be a division, gentlemen, you will make it, not I;
and the more you oppose us with the weight of your cen-
sure, like the palm tree we will grow the faster. I am for
peace, for union, for harmony, for co-operation with all good
men. But I fear you not; if you will fling firebrands, arrows
and discords into the army of the faith, you will repent it,
not we. You will lose influence, not we. We covet not
persecution, but we disregard it. We fear nothing but error,
and should you proceed to make divisions, you will find that
they will reach much farther than you are aware, and that
the time is past when an anathema from an association will
produce any other effect than contempt from some and a
smile from others.”

These anticipations were fully realized. The rent
extended much farther than its originators expected or
desired. Many who had been apparently undecided
declared for the Reformers, who were found to consti-
tute the larger and the more intelligent portion of many
churches, and who, having the sympathy and confi-
dence of the people in general, and the aid of many
eminent and influential preachers, were able, after their
separation, to sustain and carry on to still greater ad
vantage the reformation in which they were engaged.

Among the distinguished preachers who about this
time came publicly forward in support of the Reforma-
tion was Jacob Creath, Sr., who had heretofore been
somewhat cautious and tardy in defining his position.
To his surprise, as he advanced, he met Jeremiah Var-
deman coming back. ‘* Hey,” said he, “ Jerry, what’s
the matter?” <‘ Oh,” replied Vardeman, ‘if this thing
takes, we shall all starve. The Baptists are not too
liberal as it is.” The diminished contributions from the
churches, growing chiefly out of their unsettled and dis-

JEREMIAH VARDEMAN. 335

cordant condition, and falsely attributed to the teachings
of the Reformers, had been employed as a successful
argument to retain in the Baptist ranks one who was a
reformer in sentiment, and who had done much to pro-
mote the cause of the Reformation in Kentucky. And
as is usual in such cases, he thought it necessary to
signalize his renewed zeal for the Baptist cause by
urging the most extreme measures, as at the meeting
of the Elkhorn Association in August, where through
his influence the churches at Versailles, Providence and
South Elkhorn were excluded without examination or
committees of inquiry, apparently with a view of cut-
ting off a few obnoxious individuals, as the Creaths and
Josephus Hewit, who publicly advocated the primitive
faith and order. It was on this occasion that Jacob
Creath, Sr., delivered a speech to the Association in
defence of the rights of the churches, which by Thomas
Campbell and other competent judges present was re-
garded as almost unequaled for eloquence and power.
No arguments, however, were of any avail. The
majority in the Association, forty-two out of seventy-
one, had resolved upon its course, and, much to its dis-
credit with the public, proceeded to cut off the above-
named churches, without employing any of the usual
restorative measures indicated in the Scriptures or sanc-
tioned by Baptist usage. As to Jeremiah Vardeman,
his public life in Kentucky closed with these unfortunate
proceedings, which at once spread division throughout
the churches of the State. Removing immediately to
Missouri, where he died in the course of a few years,
he seems not to have retained much of his former influ-
ence. His name was always mentioned, however, by
Mr. Campbell with affectionate regard, and often with
the remark, ‘‘I knew him well, and if I had been in
38

326 MEMOIRS OF ALEXANDER CAMPBELL.

Kentucky at the time, Jeremiah Vardeman would never
have been persuaded to abandon the cause of the Re-
formation.” As to Jacob Creath, Sr., from this meet-
ing of the Elkhorn Association in 1830 he devoted
himself wholly to the establishment of the reformed
views in Kentucky, in which he was eminently success-
ful, converting many sinners and in some cases bring-
ing over nearly whole Baptist churches, and by his
prudence and mildness doing much to allay the asperity
and embittered controversies which existed at this period.
Released from the continued opposition and jealousy of
prejudiced brethren, and the trammels of Baptist cus-
toms and Calvinistic theories, this faithful laborer re-
joiced in the freedom and fullness of the simple gospel,
and along with many other able preachers, as William
Morton, John Smith, Jacob.Creath, Jr., etc., soon or-
ganized a large number of reforming churches, many
of which, especially in towns, adopted weekly com-
munion, while in the country others still continued the
Baptist custom of meeting monthly, when only they
could have the services of a preacher.

It was during this year, and about a month before.
the meeting of the Elkhorn Association just referred to,
that Mr. Campbell issued his famous ‘* Extra on the
Remission of Sins,” in which he presented also the
scriptural meaning of regeneration, shortly before dis-
covered by Dr. Richardson, and presented by him to
the readers of the * Harbinger” in some essays signed
‘* Discipulus.” Entering largely into the whole subject
of conversion, Mr. Campbell showed that baptism did
not, any more than natural birth, change the nature of
the thing born, but its relations, and was simply the
means of introducing the new being into a new state.
Making some clear distinctions between state and cha-

ASSOCIATIONS. 327

racter, and between the principle of faith and the ac-
tions which it produces, he gave, in this remarkable
production of sixty pages, written within two weeks, such
a presentation of the nature of primitive Christianity,
and of the simplicity, completeness, efficiency and ex-
cellency of the gospel, as had never been exhibited since
apostolic times. A very large edition of it was printed,
and being extensively distributed, its effect upon the
community was very observable. The simplicity of
the gospel and the design of baptism had been already
variously presented and illustrated, both in Mr. Camp-
bell’s previous publications and in the discourses of the
numerous able preachers who were now advocating
primitive Christianity ; but an exposition of the gospel
plan of salvation, so connected, so clear and compre-
hensive, had never before been presented to the public.,

About this time the lawfulness of associations became
a question of interest with the Reformers. The conduct
of the one at Redstone, and the recent anathema issued
by that at Beaver, with similar proceedings attempted
in Kentucky and Virginia, had exhibited in a prominent
light the tendency of such bodies to the exercise of arbi-
trary power. Many began to fear that such abuses
were inherent in the very nature of such organizations,
and that they might, however prudently managed for a
time, become unexpectedly engines of mischief. As
there was no positive command for them, others among
the disciples regarded their existence as incompatible
with the principle they professed of adhering closely
to Scripture precept and precedent. Hence, when the
Mahoning Association met this year (1830) at Austin-
town, there was found to exist an almost universal con-
viction that some public expression on the subject was
demanded by the interests of the cause. Mr. Camp-

328 MEMOIRS OF ALEXANDER CAMPBELL.

hell, who was present, entertained no doubt that churches
had a right to appoint messengers to a general meeting,
to bear intelligence to it and bring home intelligence
from it, or transact any special business committed to
them. He thought such meetings might be made very
useful to promote the general advancement of the cause
and the unity and love of the brotherhood, and was in
favor of continuing the Association, or something like it,
which would, he thought, be needed. He censured,
indeed, the inconsistent conduct of which associations
had been guilty in attempting to impose their decisions
upon churches, but felt no apprehensions on this score
in regard to the Mahoning Association, where the
churches were so fully enlightened and so completely
on their guard against encroachments on their rights.
A large majority was, however, found to be opposed to
everything under the name or character of an associa-
tion, and it was finally resolved, unanimously, that the
Mahoning Association, as ‘‘an advisory council” or ‘‘ an
ecclesiastical tribunal” exercising any supervision or
jurisdiction over particular congregations, should never
meet again. It was then resolved into a simple annual
meeting for worship, and to hear reports of the progress
of the gospel, and such a meeting was accordingly ap-
pointed for August of the next year, at New Lisbon.
This closing session of the Association at Austintown
was a season of great enjoyment. During its continu-
ance more than thirty persons were baptized. The
news from the churches was of the most cheering cha-
racter, upward of one thousand converts being reported
during the year, although out of the ten preachers in the
field, not one had been constantly engaged, nearly all
being farmers and compelled to labor for their families
The entire contributions for itinerant services during the

THE ANNUAL MEETINGS. 329

year had scarcely exceeded five hundred dollars, evin-
cing the spirit of self-sacrifice which prevailed among
the preachers and the efficiency of the simple gospel as
the power of God for salvation, even when presented by
men of the most ordinary literary attainments.

In the same month in which the Mahoning Associa-
tion resolved itself into a simple annual meeting, the
same course was adopted by the Stillwater Association,
assembled at Cadiz. Two years before, at its meeting
three miles from Morristown, charges had been brought
by some of the preachers opposed to the reformatory
movement, against Cyrus McNeely, because he had
without ordination baptized an individual who presented
himself at the Cadiz Church where he presided. Mr.
Campbell and his father and James Phillips were all
present in the Association when the case was brought
up, and defended the course of the Cadiz Church as
being not only scriptural, but according to regular Bap-
tist precedent. Elijah Stone, Mr. Pritchard and other
opposed preachers, formerly of Redstone, could make
no effective reply, and finding themselves baffled, with-
drew from the Association and formed another one,
which, from its /¢¢t/eness, was appropriately called ZoaR.
The Stillwater Association met the following year at
Well’s Creek, above Steubenville, and in 1830, having
at Cadiz, as before stated, resolved itself into an annual]
meeting, has continued ever since to meet in this ca-
pacity regularly on the Friday before the third Lord’s
day in August. The system of annual meetings thus
introduced was afterward generally adopted by the
churches in various districts throughout the different
States. These meetings have been occasions of happy
reunions between preachers and members of different
churches, and have been usually attended with large

28 *

330 MEMOIRS OF ALEXANDER CAMPBELL.

ingatherings. In no case has any attempt been made
to resume the powers exercised by Baptist associations.
The assembled messengers, instead of sitting as a court
of inquiry to ascertain the standing of churches as to
orthodoxy, have occupied themselves much better in
laboring to convert sinners to Christ and in exhorting
one another to love and good works.

During the spring of 1830, Mr. Campbell paid a
short visit to Cincinnati and contiguous parts of Ken-
tucky, attending a very interesting meeting at Mayslick,
and in the month of October he undertook a more ex-
tended tour through Ohio and Kentucky, to Nashville,
Tennessee. Traveling in a gig, in company with
Samuel Parmley, of New York, he passed through
Zanesville, where he preached, and continued thence
through other towns to Wilmington, Clinton county.
The whole Baptist church here, with the exception of
one member, had embraced the ancient gospel, and
within the previous five months about two hundred per-
sons had been added to the churches in that region
under the labors of Aylett Raines, Arthur Crihfield and
Samuel Rogers, whom Mr. Campbell much rejoiced to
meet. Mr. Crihfield was a man of considerable ability,
though superficial in his attainments. He seemed much
devoted to the cause, and afterward edited for some
years a periodical which he called ‘‘ The Heretic De-
tector.” In this, growing heady and opinionative, as
is common with those who consider other people’s faults
to the neglect of their own, he lost for a time the confi-
dence of the brotherhood. This, however, by an aban-
donment of his censorious and imprudent course, he
subsequently in a good degree regained, for he was a
sincere-hearted believer, and falling after some years
into a decline, gave ample evidence, not only of his

SAMUEL ROGERS. 331

confidence in the truth, but of his regret for the improper
spirit in which he had essayed to defend it.

Samuel Rogers, for whom Mr. Campbell had a very
high regard, had been laboring for some time in the
cause of religious reformation. His history is instruct-
ive, and may be best given in his own brief but ex-
pressive words:

“I was born in old Virginia, November 6, 1789; moved
to Kentucky in 1793; settled in Clarke county, Kentucky,
until 1801. Moved then to Missouri, called Upper Louisiana,
then under Spanish rule. My mother, a pious Methodist,
sewed up her Bible in a feather bed to keep the priests from
finding it. This was the only Bible I ever saw until I was
grown. My father urged my mother to leave her Bible, as it
might give her trouble in this new territory, but she said she
must have it to read to her children, and she did read it to us
much, and by her piety and counsels tried to impress its
truths upon our minds and hearts. As I was the eldest child,
this was all the preaching I heard until a grown man.

“ After my mother had taught me to write my name and
spell a little, I was sent to school three months. At the end
of this time, I graduated with honor, having learned to read,
write and cypher to the rule of three. This was about all our
teachers knew themselves. My mother’s readings, prayers
and counsels gave me early a high regard for her religion.
Though my proud heart often rebelled, yet a mother’s voice
would bring me back to sober reflection again. I heard a
Methodist preach the first discourse I ever listened to: soon
after, I heard a Baptist. I liked the free salvation of the
Methodist, but disliked his baptism. I liked the baptism of
the other, but disliked his Calvinism. I returned to Kentucky
about nineteen years old, and found a great stir occasioned by
the late strange revivals under B. W. Stone and others.
Many abused Stone, while others praised him; I, however,
went to hear him for myself, and was much pleased. He
called on all to come to Christ, and invited all to lay aside

332 MEMOIRS OF ALEXANDER CAMPBELL.

their creeds and take the Bible as the only rule of faith and
practice. I was pleased with his preaching: it sounded like
the truth—like the religion I had read of. Whatever may
have been said of the errors of Stone and those people, it was
evident they were spiritually minded, and the most prayerful
people of their times. I was baptized by Stone, 1812. The
war came on, and the Church became greatly demoralized ;
and I among the rest was by no means exempt from its un-
happy influences. However, after the war, through the
preaching of Stone and others, we all got to work again, re-
newing our covenants with God, and a glorious revival fol-
lowed. I became an exhorter by necessity. We held little
meetings from house to house, and often had to send for a
preacher to baptize our converts. The preachers told me I
was called of God to preach. I had not thought of being a
preacher, but being convinced by their arguments that I was
divinely called, I was ordained by Stone at Caneridge fifty-
two years ago. Hethen gave mea Bible, saying: ‘ Preach
its facts, obey its commands and enjoy its promises.’ I was
greatly troubled about my call. I contended that if I was
called, as were the apostles, I ought to have their credentials
and be able to prove my apostleship. I attempted to draw
from dreams and visions and vague impressions, some super-
human aid; often went on long tours upon a mere impression
of the mind, taking it as a call. I thought I ought to perform
miracles. My mind was often in a wretched state. About
this time I got the ‘Christian Baptist,’ and found relief. I
believe I should have gone crazy but for Alexander Camp-
sll. I was not slow to embrace his view, but knew it to be
truth the very moment I saw it, and at once and in haste
adopted it. This was about 1825. I had traveled thousands
of miles, preached all over the wilds of Ohio, Indiana, Il-
linois, Missouri—swam rivers, exposed myself to every da:i-
ger, saying, ‘ Wo is me if I preach not the gospel!’ I was
ardent, impulsive, enthusiastic, and my labors were greatly
blessed. But a heavy gloom hung over me when I would
think of my call and compare it with that of the apostles.

ORDINANCES OBSERVED. 333

“ Bless the Lord! Alexander Campbell came to my relief.
His debate with Walker, and then his debate with McCalla,
waked up the people, and to me it was like the rising up of
the sun after a long gloomy night. I heard him at Wilming-
ton, Ohio, on his first visit. I compared him to Ezra of old,
that great reformer who restored to Israel the lost law of God.
Stone had given me the book, but Campbell taught me how
to read it in its connection. I took his first periodical, the
‘Christian Baptist,’ and since that time have taken and read
everything he ever published. I owe him more than any
man since apostolic times. He preached no new gospel and
brought in no new God, but taught us to worship intelligently
the God whom we had ignorantly worshiped, and to go back
over the heads of all human teachers to the great Fountain of
truth for our faith and practice.

« Alexander Campbell taught as no other man, but with a
clearness and simplicity that carried at once conviction to the
mind of every man of common sense. He gave me the New
Testament he published, with preface and appendix. I have
it yet. It is the best of all new translations; his preface and
appendix are invaluable.

“I have sacrificed my whole life for this cause—received
almost nothing for twenty-five years of the time. Baptized
my thousands—I think seven thousand, as near as I could tell
—but have a beautiful home ready for me on the other side
of Jordan. Iam in my eightieth year, preach yet much, my
voice as good as ever; can speak in the open air so as to be
heard by one thousand people. Amen.”

While at Wilmington, Mr. Campbell was much
pleased to find that the churches in that vicinity had
adopted the ancient order of things, and were walk-
ing in the ordinances and commandments of Christ.
Under the labors of Samuel Rogers, the church at
Antioch was the first congregation in Clinton county
that met for these purposes. Nothing ever gave Mr.
Campbell greater happiness than to find those who had

334 MEMOIRS OF ALEXANDER CAMPBELL.

made a profession of the gospel leading pious lives and
carefully observing the means of grace. These were
with him always matters of far more interest and im-
portance than the making of converts.

Having delivered a discourse at Wilmington from
Acts iii. 12-26, one young man came forward and was
immersed for the remission of sins by Samuel Rogers.
On the fifth of November he went on to Cincinnati,
where, at this time, there was a congregation of nearly
three hundred members, prospering under the labors of
James Challen. Here he spoke twice on Lord’s day,
four persons coming forward for baptism. On Monday
he spoke at Mill Creek, and in the evening of the same
day at Covington, Kentucky, where the Baptists gen-
erally had embraced the Reformation. Samuel Parm-
ley, here embarking on a steamboat to descend the
Ohio, Ephraim A. Smith of Danville, Kentucky, noted
for his humility, zeal and devotion, and a particular
friend of Mr. Campbell, became his fellow-traveler.
Preaching in Cynthiana, Kentucky, in Leesburg and in
Georgetown, he went on to the Crossing’s meeting-house,
where he also had an appointment. Here he received
a pressing invitation from Richard M. Johnson, whom
he designates in his journal as ‘* the author of the Sun-
day Mail Report,”* to speak at his house in the evening,

* Mr. Campbell here calls Colonel Johnson “the author of the Sunday Mail
Report” by courtesy, since, as chairman of the committee, he was of course
the reputed author. He was probably led the more to do this as he did not
wish the authorship to be attributed to himself, as had been done. When
his friends said to him, “ People say you are the author of that Report,” he
would laughingly reply, “ People say a great many things that are not true,”
and so pass the matter by.

While, from a variety of circumstances, it is difficult to think that Mr.
Campbell was not particularly concerned in getting up this document, if not
by furnishing the original sketch, at least by suggesting the course of argu-
ment or sending a copy of his discussions with Prest. Wylie and others upor

L. I. FLEMING. 335

but having to meet appointments at Frankfort, he was
compelled to decline. At Frankfort he was very kindly
received at the house of Governor Metcalf, whose wife
was a member of the church. After preaching in the
academy and baptizing a lady who presented herself,
he went on to the neighborhood of Versailles and spent
the night at T. Bullock’s, where J. Creath, Jr., was
holding a meeting, and where he found Josephus Hewit
and L. I. Fleming. The latter was a very devoted and
pious Christian, for whom Mr. Campbell had a warm
attachment, and with whom he had become acquainted
on his first visit to Kentucky in 1823. He was a na-
tive of Woodford county, born near Midway, -October
15, 1798. His mother was a pious woman, and from
early boyhood he was noted for his devotional spirit.
He united with the church in Georgetown under the
ministry of B. W. Stone, from whom he received the
chief part of his education. He soon began to aid at

the chief questions involved, it is due to the truth of history to say that some
claim the actual authorship for Rev. Obadiah Brown, a Baptist minister at
whose house, in Washington, Colonel Johnson boarded. Mr. Brown, when a
young man, had filled the office of chaplain to Congress, but, by degrees,
became much engaged with politics and politicians, having considerable in-
fluence over General Jackson, and affording him valuable assistance in the
difficulties of his stormy administration. He was regarded by those who
knew him best as a man of very great ability, and is said to have been in the
habit of aiding Colonel Johnson both by his advice and in the preparation
of documents. It is stated by a highly respectable Baptist minister of Albe-
marle county, Virginia—W. P. Farish, who was at the time a partner cf Mr.
Brown in the stage and mail-carrying business—that he charged Brown with
being the author, and that, after some evasive replies, he understood him
finally to admit the fact, expressing, however, the desire that Colonel Johnson
should have the credit of it. From these facts, some of which have come to
the knowledge of the writer since the publication of the first volume, and for
which he is indebted to R. L. Coleman of Virginia, the reader can form his
own conclusions as to the authorship of this famous Report, which, at least,
embodied the views which Mr. Campbell was known to entertain on the
subject.

330 MEMOIRS OF ALEXANDER CAMPBELL.

meetings as a public speaker, but was especially dis-
tinguished by his habit of visiting from house to house
in order to promote the interests of Christ’s kingdom.
He was so humble and unassuming, and so universally
recognized as one of the most pious of men, that he was
everywhere gladly welcomed. He had a peculiar
faculty of making himself at home wherever he went,
attending to his horse, cutting wood, making fires and
aiding familiarly in everything in which he could be of
service. Nor did he enter less readily into the religious
matters of the household, being everywhere ‘‘ a sweet
odor of Christ,” and availing himself of every oppor-
tunity to impart some spiritual benefit. Ever preferring
others to himself, he literally ‘*‘ went about doing good,”
and, indifferent to his own comfort, seemed to live only
for the promotion of piety and humanity.

Mr. Campbell, after preaching in Versailles, where
he found J. Creath, Sr., and John Smith, went on
toward Lexington, and lodged with B. A. Hicks, where
he had an interesting conversation with Brethren B. W.
Stone and F. R. Palmer upon religious reformation. Ar-
riving in Lexington on Saturday, he stopped at the house
of his friend Joseph Ficklin, and after dining with Dr.
Woods, president of Transylvania University, repaired
to Dr. Fishback’s, where, in the presence of a large
company, he spent about four hours very agreeably in
answering questions proposed by the doctor concerning
the Reformation.

Next day he addressed a very large audience in
Lexington, from John iii., and as this discourse exhibits
strikingly his power of tracing analogies, and his usual
comprehensive range of thought, the notes of it are here
given from his journal:

“ After attempting to show why John, and none of the other

ADDRESSES AT LEXINGTON. 337

evangelists, narrated the interview with Nicodemus, we pro-
ceeded to speak of the kingdoms of nature, grace and glory,
as usually defined. The constituents of a literal kingdom
were first detailed. The propriety of the application of the
term kingdom to nature, grace and glory was next vindicated.
Then the analogies between these three kingdoms were traced
in the prominent characteristics of a kingdom: 1. The crea-
ticn of each by a word of God. 2. The design of each to pro-
duce beings correspondent with its constitution—zatural be-
ings—gracious beings—glorzous beings. 3. The adaptation
of the means employed to each of the ends proposed, natural
life, spzrztual life, eternal life. 4. The three d¢rths, or the
modes of introduction into each kingdom. The first birth,
natural ; the second birth, gracious; the ¢Azrd birth, glorious.
The first birth of and from the fesh, the second of and from
the water and the Spirit, the third of and from the grave.
5. The three salvations: 1st, From natural dangers ; God is
thus the Saviour of all men in the kingdom of nature. 2d,
The salvation of the soul from the guilt, pollution and the
power of sin in the kingdom of grace. 3d, The salvation of
the dody from the grave, or the glorification of soul and body
at the resurrection of the just and in the kingdom of glory.
6. The impossibility of being a citizen or subject of any one
of these kingdoms, without being born into it. 7. An illus-
tration of the whole subject, drawn from the use and mean-
ing of the outer court, holy place and most holy, in the
tabernacle. In the conclusion, we emphasized on the king-
dom of heaven, or of grace ; the import of being born of water
and spirit, or the necessity of regeneration in order to admis-
sion into the kingdom of grace. These were items in the
series of illustrations presented on this occasion. After the
discourse, Squire Hickman, once a Deist, cured by our writ-
ings, presented himself for immersion.”

In the evening of that day he addressed, by special
invitation, the medical class of Transylvania University
on the following questions: 1. Has God ever spoken to
man? 2. In what language has he spoken? 3. If in

VoL. 1.—W 29

238 MEMOIRS OF ALEXANDER CAMPBELZ..

human language, how is it to be interpreted? 4. What
has he said to us in his last message by his Son?

From Lexington, proceeding southward through
Athens, Nicholasville, Harrodsburg and Danville—at
which latter place eleven persons presented themselves
for baptism after his discourse, he continued on his way
through Columbia, Glasgow and Bowling Green to
Nashville, preaching at various points, and accompanied
now by J. Creath, Jr. On Friday, roth December, he
delivered an address at Nashville upon the character-
istics of the apostasy and the mystery of iniquity, in con-
trast with primitive Christianity; and as most of the
clergy of the city were present he gave out an appoint-
ment for the following evening, when he proposed to
attend to any inquiries or objections which persons
might have to offer. When the time arrived, after some
inguiries had been noticed, which were proposed through
J. Creath, in regard to faith and repentance, the pastor
of the Presbyterian church in Nashville, Obadiah Jen-
nings, rose and controverted Mr. Campbell’s views of
faith as merely ‘‘ natural faith,” advocating a faith pro-
duced by a ‘‘supernatural operation.” This was the
same Mr. Jennings who had been active many years
before in Washington county, Pennsylvania, in those
fining associations called moral societies, which had
attempted to enforce by law Presbyterian views of the
Sabbath, and which Mr. Campbell had so successfully
resisted.

Mr. Jennings was a zealous Presbyterian, and doubt-
less conscientious and sincere in his efforts to sustain
the theological opinions of his party. He had relin-
quished the successful practice of law at Steubenville for
the ministerial office, to which he had zealously devoted
himself, having been pastor of the Steubenville congre-

JENNINGS DEBATE. 339

gation for six years, and then succeeding Rev. Matthew
Brown in the congregation at Washington in the spring
of 1823. In 1828 he removed to Nashville. He pos-
sessed respectable abilities, but was not a popular
preacher, being wont to write his sermons and speak
from notes, but this practice did not appear to be neces-
sary to him, as he was much more effective and fluent
when compelled to speak extemporaneously. To his
first address Mr. Campbell replied, and Mr. Jennings
then rejoined in a speech of considerable length, after
which, alleging indisposition, he retired, and Mr. Camp-
bell, after a few concluding remarks, dismissed the
assembly.

Next day he delivered a discourse on Eph. iv., after
which ten persons came forward and were immersed in
the Cumberland river in presence of an immense crowd.
At the close of his sermon in the evening, three others
came forwaid, who were immersed next morning by J.
Creath. On Monday evening, Mr. Campbell preached
again, and then left the city to visit Franklin and Co-
lumbia, Tennessee, in company with P. S. Fall. Re-
turning again to Nashville on the 21st, he delivered
another lecture there on Friday evening, at which Mr.
Jennings was present. Having learned that the latter
designed to make further objections if opportunity were
afforded, Mr. Campbell then gave another invitation to
objectors and inquirers, appointing to hear them next
day (Christmas) at ten o’clock.

When the hour had arrived, he proposed that in
order to prevent any misappropriation of time, some
one should preside over the meeting, and that only
twenty minutes should be allowed at one time to each
speaker. Dr. Felix Robinson having been requested
to preside, Mr. Jennings soon rose, and after inveigh-

340 MEMOIRS OF ALEXANDER CAMPBELL.

ing against the proposed ‘‘ Reformation,” attempted a
defence of the sects against the censures of Mr. Camp-
bell, charging Mr. Campbell himself with making divis-
ions. Mr. Campbell in reply showed that the prin-
ciples he advocated were anything but sectarian, since
they required that everything for which there was clear
scriptural authority should be received, and that all
opinions should be held as private property. Mr.
Jennings then attempted to sustain the doctrine of a
special divine call to the ministry, and in the course
of the day touched upon a great many other points,
charging Mr. Campbell with fraternizing with Arians,
criticising at considerable length the new version, etc.,
and finally proceeding to deliver strictures upon Mr.
Campbell’s views of the ‘‘ New Birth.”

Mr. Jennings had very adroitly availed himself of
the privilege which Mr. Campbell, from his fearless
confidence in the power of divine truth, had given to
objectors. Having provided himself with abundant
materials in the numerous misrepresentations which
had been circulated against Mr. Campbell and his views,
he flitted from one subject to another, dwelling upon
each just long enough to infuse the venom of the sting
of sectarian hostility, and carefully evading any direct
collision. Declining to assume the affirmative of any
proposition which he himself believed, he said that ‘* he
had attended with a view to discuss, not Presbyterian-
ism or Calvinism, but Campbellism.” He determined
to avail himself, accordingly, to the utmost, of an advan-
tage which, had it not been conceded by Mr. Camp-
bell, would have been justly regarded as ungenerous,
since there is nothing, however true or sacred, against
which plausible objections may not be offered, and that,
too, ina much shorter time than is required for their

REGENERATION. 34

refutation. After Mr. Campbell had indulged Mr. Jen-
nings thus during the day in making these assaults,
he at length proposed to remain another day at Nash-
ville, provided Mr. Jennings would select some one
topic and confine himself to its discussion. To this
Mr. Jennings assented, and gave as the subject, ‘“ To
be born again ; what is it, and what the effects thereof?”
still carefully avoiding to commit himself to any definite
affirmation. When the time for discussion arrived, Mr.
Campbell objected to this as merely a topic, and not a
logical proposition, and after considerable delay, Mr.
Jennings finally agreed to the following: ‘* To say that
to be born again and to be immersed is the same thing,
is false and cannot be supported by the word of God.”
Although Mr. Campbell regarded this as an awkward
proposition, he consented to discuss it, provided Mr.
Jennings, to save time, would concede that the term
regeneration in Tit. iii. § was equivalent to being born
again, in his sense of the expression. By this time it
was one o'clock, and the moderators, Messrs. Hayes,
Foster and Payne, adjourned to three o’clock. Mr. Jen-
nings then spoke first, descanting on the uncharitable-
ness of Mr. Campbell’s view that the terms immersion
and regeneration were applicable to the same act. Mr.
Campbell, in reply, appealed to the congregation against
such attempts to arouse prejudice, and which had noth-
ing to do with the proof of the proposition, and showed
by the article on the ‘‘ Decrees” from Mr. Jennings’
Confession of Faith how ill it became him to talk about
the charitableness of systems. Mr. Jennings, continuing
in the same strain, was called to order by Mr. Payne,
the presiding moderator, who was a Methodist.

With regard to the merits of this discussion upon re-
generation, it is evident that it was mainly a debate

29 *

342 MEMOIRS OF ALEXANDER CAMPBELL.

about the meaning of a term, and that Mr. Jennings,
in conceding in the beginning that ‘* regeneration” and
‘“ being born again” were equivalent expressions, vir-
tually yielded the whole question. Mr. Campbell
showed that, while in the process of regeneration a
begetting by the word of truth (James i. 18; 1 Pet. i.
23-25) was necessarily involved, the person thus be-
gotten and quickened by the Spirit could be justly and
scripturally regarded as born again only in the act of
immersion, through which he formally entered into a
new state and assumed publicly the relation of a child
of God. As, naturally, a child is born of its father
only in being born of its mother, so, spiritually, bap-
tism became to the believer the new birth—the ‘* wash-
ing,” “bath” or ‘‘laver” (Aovtgov) of regeneration,
after which alone he could be scripturally recognized as
born of water and spirit, and legitimately in the king-
dom of heaven. Hence, by the early Christian writers,
baptism was itself termed regeneration. Mr. Camp-
bell did not really regard baptism as the whole process
of regeneration, as Mr. Jennings sought to make appear,
but insisted as strongly as any one upon a previous im-
partation of spiritual life through faith as indispensably
requisite. As this, on the otner hand, constituted in
Mr. Jennings’ view the whole of regeneration, and he
desired to reduce baptism to a mere emblem of ‘ spir-
itual operations,” it was evidently neither his policy nor
his aim to understand or to represent Mr. Campbell
correctly. The spirit of captiousness and perversion
in which he carried on the discussion is indeed fully
exhibited in the pretended report of it which he pre-
pared, and which was published after his death by his
nephew, S. C. Jennings, who was also a bitter oppo-
nent. This work, abounding in gross personalities, full

PROVIDENTIAL CARE. 343

of misrepresentations and injurious insinuations, and
bristling on every page with the most vindictive hos-
tility, served only to show the power of bigotry to pre-
sent one so amiable and irreproachable in a moral and
social point of view, as was Mr. Jennings, in a light so
totally different as a religious partisan.

During Mr. Campbell’s stay in Nashville, more than
thirty persons became obedient to the faith, and the
cause of the Reformation was greatly strengthened.
Bidding an affecting adieu to his friends there, on the
28th of December he set out for home, accompanied
by his daughter Eliza Ann, who had been spending
some time with her sister in Tennessee, Mrs. Ewing.
Passing through Kentucky as rapidly as the state of
the roads and weather would permit, he addressed
large audiences at his different appointments on the
way to Maysville, and was much pleased with the
general prospects of the cause, finding that the feelings
of the great mass of the non-professing community
were on the side of the Reformers on account of the
injustice and illiberality which had characterized the
proceedings of their opponents. On Wednesday, the
26th of January, he crossed the Ohio river through the
floating ice, and passing through Ohio, arrived at home
on the evening of the 3d of February. ‘‘ Thus,” adds
he in his journal, ‘‘ under the kind and indulgent care
of our heavenly Father, we finished a tour of fourteen
hundred miles by land in one hundred days, without a
single accident worthy of a name. . . . We found the
same kind care and merciful providence had been
extended over our family which had accompanied us
by day and night, through all the dangers and toils of
a winter journey through a great variety of country and
circumstances.”

CHAPTER X.

Mormonism—Its exposure—Co-operation —Evangelists—Infidelity — Work
of the Holy Spirit—Divisions—Meeting-houses— W orship—Slavery.

OWARD the close of this year (1830) the de-
lusion of Mormonism began its course in Northern
Ohio. Chief amongst its promoters appeared Sydney
Rigdon, who was believed, upon good evidence, to have
been also its originator. Captivating as a public speaker
by his fluency and his exuberant fancy, he had de-
pended upon these superficial endowments for popularity
and success. In private he had been found petulant,
unreliable and ungovernable in his passions, and his
wayward temper, his extravagant stories and his habit
of self-assertion had prevented him from attaining influ-
ence as a religious teacher among the disciples. He
was ambitious of distinction, without the energy and in-
dustry necessary to secure it, and jealous of the repu-
tation of others, without the ability to compete with them.
Floating upon the tide of popular excitement, he was
disposed to catch at anything which, without demanding
labor, might serve for his advancement, and was natu-
rally led to seek in deception the success which he found
denied to indolence.
It appears that, while living in Pittsburg, he was con-
nected with one of the printing-offices, and obtained
access to the manuscript of a romance written by a

former Presbyterian preacher—a Solomon Spaulding—
344

PRECONCERTED IMPOSTURE. 345

who, adopting the style of the Bible history, had, for
his amusement, given a fanciful account of the nations
inhabiting Canaan before the time of Joshua, and de-
scribed, with great minuteness, their modes of life,
wars, migrations, etc. He attributed also in it the
settling of North America to the ten lost tribes, and,
giving to his work the title of ‘* Lost Manuscript Found,”
was wont to read portions of it frequently to his friends.
Having copied or obtained possession of this manu-
script, Rigdon seems to have secretly occupied himself
during several years in altering and arranging it to suit
his purposes ; and discovering, at Palmyra, New York, as
early as 1827, a suitable coadjutor in the person of Joseph
Smith, a pretended fortune-teller and discoverer of hidden
treasure, noted for his idleness and love of everything
marvelous and mysterious, he arranged with him the plan
of future operations. Accordingly, in 1830, it was duly
announced that Smith had by an express revelation dis-
interred certain golden plates, on which were inscribed,
in the ‘reformed Egyptian character,” important di-
vine communications, giving an account of the ten
lost tribes, the origin of the North American Indians
and revelations designed to usher in ‘* the latter days.”
These plates Smith professed to have the power to
decipher and translate by means of translucent pebbles
which had been provided for the purpose, and by the aid
of polygraphic angels; and a book in manuscript was
speedily produced, called the *‘ Book of Mormon,” an
edition of which was at once printed at the expense of
a Martin Harris, who was so credulous as to believe in
Smith’s pretensions, and who alone, of those concerned,
was able to defray the expense of publication.
Meanwhile, Rigdon had been for some time diligently
engaged in endeavoring, by obscure hints and glowing

346 MEMOIRS OF ALEXANDER CAMPBELL.

millennial theories, to excite the imaginations of his
hearers, and in seeking by fanciful interpretations of
Scripture to prepare the minds of the churches of North-
ern Ohio for something extraordinary in the near future.
He sought especially in private to convince certain influ-
ential persons that, along with the primitive gospel,
supernatural gifts and miracles ought to be restored,
and that, as at the beginning, all things should be held
in common. From his want of personal influence,
however, he failed in disseminating his views, except to
a very limited extent. In Mentor, where he resided,
he was quite unsuccessful, but was more fortunate in
Kirtland, the adjoining town, where a flourishing church
became much disturbed and unsettled by his plausible
theories and brilliant declamations.

Immediately upon the publication of the ‘ Book of
Mormon,” Smith organized his dupes and abettors at
Palmyra into the ‘ Church of Latter-Day Saints,” and
sent forth his ‘‘ apostles” to convert the people. Two of
these, Cowdery and Pratt, soon made their appearance
in Mentor, and were received as old acquaintances by
Rigdon, who at once publicly endorsed their claims,
and, with several others, was immersed into the new
faith, which he immediately endeavored to propagate at
Palmyra. The people there, however, knowing too
well the character of Smith to believe that he could be
charged with a heavenly message, treated the whole
affair with contempt and ridicule. It became necessary,
therefore, to change the basis of operations to some re-
gion where Smith was unknown, and the point selected
was Kirtland, where the minds of the people had
already become to some extent prepared by Rigdon,
and where about one-half of the members of the church
were soon led away into the delusion and filled with the

FORTUNES OF MORMONISM. 347

wildest fanaticism. Mormon ‘ elders” and ‘ apostles”
were speedily sent forth, who traversed Northern Ohio
and gained many proselytes among the ignorant and
superstitious, and some even among persons of intelli-
gence, who had been filled with vague expectations of
a speedy millennium.

It is unnecessary to relate particularly the progress
of this gross delusion or the history of its leaders, who,
after erecting a temple and establishing a bank at Kirt-
land, found it necessary to emigrate to Independence,
Missouri, from whence, largely increased in numbers,
they were soon driven to Illinois, where they erected
another temple and built the city of Nauvoo. Nor is it
necessary to detail their introduction of polygamy, their
establishment of a grand and successful system of mis-
sions throughout the world, their fortunes in Illinois,
where open war with the citizens was prevented only
by the voluntary surrender of Smith and others to the
civil authorities at the instance of the governor; or the
subsequent death of Smith at the hands of a mob in the
prison to which he had been committed for safe-keep-
ing. Suffice it to say, that upon his death Rigdon and
Brigham Young disputed the right to the succession,
and Young prevailing, Rigdon was expelled from the
community and retired into the interior of New York,
where he has since lived in obscurity. Meanwhile,
under the guidance of their new and far more compe-
tent leader, the Mormons sought an almost inaccessible
region amidst the mountains of Utah, beyond the boun-
daries of civilization, where, by incredible industry and
the marvelous power of communism in promoting ma-
terial interests, they have created, as if by magic, in
the midst of an arid waste sown with salt, a magnifi-
cent city, through whose streets streams of pure water

348 MEMOIRS OF ALEXANDER CAMPBELL.

conveyed from the mountains impart freshness and ver-
dure to rows of beautiful shade-trees, and irrigate ex-
tensive orchards and fruitful gardens, and where on
every side are seen commodious residences and vast
public edifices reared by the hands of skillful artisans
decoyed from the Old World by the wiles of no less
skillful emissaries. Here is presented the strange spec-
tacle of a social, political and religious absolutism in
the midst of a free republic, and of an open, legalizea
licentiousness in the bosom of a Christian nation, which,
extending itself around this corrupt community, grad-
ually encircles it as a rapidly-growing tree encloses
with its young wood a cureless canker in its heart.

From the first moment of its appearance, Mr. Camp-
bell endeavored to stay the progress of this impost-
ure and to expose the villainy of those concerned in it.
Having obtained a copy of the ‘* Book of Mormon,”
he published both in the Harbinger and in a separate
tract of twelve pages a brief analysis of its contents
and character, laying bare its flagrant falsehoods and
its contemptible absurdities. The timely appearance
of this tract, the active opposition of the intelligent
preachers on the Reserve, and a visit which Mr. Camp-
bell paid in June to Northern Ohio, where he spent
twenty-two days, delivered eighteen discourses and
baptized twenty-seven persons, greatly contributed to
expose this shameless imposition soon after its first ap-
pearance, and to put a stop to its progress in the re-
forming churches, among which, indeed, with the excep-
tion of the one at Kirtland, it was far less successful
than with the Methodists and other popular denomina-
tions, with whose views of special spiritual operations
and communications it possessed a greater affinity.

The schismatic and partisan spirit which in Kentucky

FALSE ACCUSATIONS. 349

and elsewhere had induced the Baptists to exclude the
Reformers from their communion, was still steadily
extending itself through the denomination. In Eastern
Virginia, a conference of eight churches belonging to
the Dover Association had been called in December,
1830, at which a report of a committee of nine was
adopted, setting forth the alleged errors of ‘4 Campbell-
ism,” and recommending a declaration of non-fellow-
ship with all who should persist in them. As both R.
B. Semple and A. Broaddus were on the committee, it
is to be presumed that this report presents as clear and
intelligible a statement of the supposed differences be-
tween Mr. Campbell’s views and those of the Baptists
as could be given, and it is interesting as showing how
strangely party-spirit can blind the eyes and warp the
judgment of good men, and lead them to misconceive
anid misrepresent the plainest matters. ‘‘In princi-
ples,” the report says, ‘‘the errors alluded to may be
classed under four heads—viz., the denial of the influ-
ence of the Holy Spirit in the salvation of man—the
substitution of reformation for repentance—the substitu-
tion of baptism for conversion, regeneration or the new
birth—and the Pe/agian doctrine of the sufficiency of
man’s natural powers to effect his own salvation.”

“ This,” said Mr. Campbell, in his notice of the report,
‘is the 6212 of indictment, to every item of which we plead
not gutlty. . . . The four obnoxious ‘ principles, ” he after-
ward remarks, “are reducible to two. The whole matter in
brief is the denial of thcir mystic influences of the Holy

Spirit and immersion for the remission of sins. . . . That
God has ‘hts own time’ for converting every person is a
favorite point with many. . . . And because we differ from

them in this oze ofinzon, they have, if we do not repent of

it, assigned us our portion with infidels and hypocrites. I

say one opinion, for none of the other charges will at all, in
30

350 MEMOIRS OF ALEXANDER CAMPBELL.

any conceivable latitude of interpretation, apply to us. We
do not substitute reformation for repentance, except they
mean the term and not the thing. But we prefer the term
‘reformation’ to their distinction between ‘legal and evan-
gelical repentance.’ Neither do we substitute baptism for
conversion. And as for the Pelagian notion of ‘ man’s natu-
ral nowers to effect his own salvation,’ it is a chimera of their
own heads. We never said nor thought such a thing.”

As Mr. Campbell had the highest respect for Messrs.
Semple and Broaddus, and could make all due allow-
ance for their prejudices, he did not entertain or express
the least unkindness on account of their misrepresenting
him as above and thus holding him up to public odium.
On the contrary, he said:

“ I sympathize with you, believing you to be the most hon-
orable of my opponents, and to be conscientious as far as any
men can be who appeal to proscriptive decrees. I know you
appear to fear that vital religion is endangered by our repre-
sentations of the ancient gospel. We know that the reverse
is the fact. Our greatest objection to your philosophy is, that
it substitutes an imaginary work of grace upon the heart for
that love and peace and joy and purity which a clear percep-
tion of, and an unfeigned submission to, the ancient gospel
can alone produce and maintain.

‘*We plead for faith, repentance, reformation, a new heart
and universal obedience; and ascribe to grace and the blood
of Jesus, to the Father, Son and Holy Spirit, everything which
the Scriptures teach, in their own words and sentences, in the
fullest import and meaning of them, but each in its proper
place.”

When the report above referred to was submitted to
the church at Bruington, to which Bishop Semple min-
istered, Dr. Duval, in the presence of an unusually
large assembly convened upon the occasion, exhibited
so forcibly and eloquently the injustice done by it to

CO-OPERATION OF CHURCHES. 35)

Mr. Campbell and his friends, that although Messrs.
Todd, Semple, Broaddus and others used all their talents
and authority to induce the church to receive ıt and enter
its ‘‘ resolutions” upon their church book, they were un-
able to prevail. Bishop Semple then insisted that those
who would not vote with him should take letters of dis-
mission and join some other church. This the majority
declined to do. He then proposed a postponement, and
finally a modification of the resolutions, but the meeting
closed without any final action. Next day Bishop
Semple and A. Broaddus preached, after which Re-
formers and anti-Reformers broke the loaf together,
when the good old bishop’s heart relented; he shed
many tears and they had quite ‘‘a fine time.” Such
were the conflicts engendered in the hearts of many be-
tween the expansive Christian love which the gospel
itself inspired and the narrow aims and policies of the
spirit of sectarianism—the former prompting to union
with all who trusted in Christ, the latter inducing those
possessed by it to recoil from every one who questioned
the authority of those human opinions and theories
which were the boast and the reliance of orthodoxy.
While these matters were in progress, Mr. Campbell
was discussing in the ‘‘ Harbinger” various subjects of
interest having an immediate relation to the existing
state of affairs. Among these the co-operation of
churches in sustaining preachers of the gospel occupied
much attention. As the few overtasked preachers
already engaged were poorly supported and wholly un-
able to supply the demands of the cause, Mr. Campbell
strongly urged that the churches should be arranged in
districts, as he endeavored to show was the case in
primitive times, in order that, by mutual aid, they might
sustain a sufficient number of evangelists in the field. It

352 MEMOIRS OF ALEXANDER CAMPBELL.

was some time, however, before such arrangements
could be properly carried out, as but few preachers
could be obtained who were able to devote themselves
wholly to the work, and vague notions of the ‘‘ freeness”
of the gospel, as well as a misapplication of his remarks
on ‘‘hirelings” in the ‘‘ Christian Baptist,” and of his
example in preaching without charge, still repressed
the exercise of the liberality needed to sustain an
effective ministry. The subject being brought to the
attention of the annual meeting at New Lisbon, in
August, 1831, a plan of co-operation by counties was
devised and suggested to the churches, care being taken
to distinguish it as a matter of mere expediency, ‘‘ to be
adopted, continued or discontinued, as experience might
dictate.” Mr. Campbell, indeed, in his recommendations
to the churches, never presumed in the slightest degree
upon his personal influence or authority. He was well
aware of the existence among the churches of a spirit of
independency and a jealous regard for their liberties,
which his own writings had created, and which would
not brook even the appearance of dictation; and while
he sought on various occasions to guard against an ex-
treme in this direction, he rejoiced to see the churches
so much on their guard against that oppressive religious
thraldom from which they had been released, and which
he never betrayed the slightest desire to re-establish.

In the absence of specific directions in Scripture re-
specting the appointment and regulation of evangelists
or preachers of the gospel, Mr. Campbell regarded
these matters as left to the dictates of human prudence.
Recognizing the Church as the authorized tribunal in
such cases, he thought no one justified in assuming the
office of a public laborer without the sanction of a con-
gregation, and esteemed it proper, where several

DEFENCE OF THE GOSPEL. 353

churches existed in the district, that these should, as
far as practicable, participate in the selection, recom-
mendation and ordination of preachers whose field of
labor necessarily included many churches, and whose
conduct and standing might seriously affect the interests
ot the cause at large. Each evangelist, also, was re
quired to have his membership in some particular con-
gregation, to which he was amenable for the faithful
performance of his duties, official or unofficial.

During this period Mr. Campbell continued his able
defences of the gospel against the cavils of infidelity, in
a series of letters to Humphrey Marshall, a bold and
self-sufficient infidel of Kentucky, who had published
some animadversions on the debate with Owen, and
whose imaginary ‘‘ Bible Contradictions” Mr. Campbell
disposed of with great skill and point. He also de-
fended with great power the divine mission of Jesus of
Nazareth against the objections of L. H. Cohen, a rabbi
of the synagogue in Richmond, Virginia.*

* This Mr. Cohen was a man of considerable ability, very zealous for the
Jews’ religion, and supposed to be a descendant of Aaron, his father having
acted as high-priest and being succeeded in this office by his son. In youth
he had conceived a sudden and violent passion for the granddaughter of Sir
Charles Burdette, of London, an orphan, whom he met accidentally in Phila-
delphia. Her father, Malcolm Campbell, a Scotchman, had been a member
of the Presbyterian Church, while her mother was an Episcopalian. Mr.
Cohen’s father, hearing of the engagement, was much distressed, and exacted
from his son, in presence of the elders, a binding oath that he would marry
none but a Jewess. Perceiving the difficulties which surrounded her affianced
husband, Miss Campbell was induced to become a proselyte to Judaism, but
after her marriage experienced great depression of mind in consequence,
and finally returned to the Christian profession, on account of which her hus-
band separated from her. She was a lady of literary tastes, and published a
number of fugitive pieces of poetry in a little volume, which furnished also a
touching history of her life and trials, and of the religious transports and
death of her son, Henry Luria, who, as well as several others of her children,
embraced the faith of Christ. Her sad narrative affords a striking illustra-
tion of the unhappy effects resulting from religious disagreements, especially

VOM. 11.— 5 30 *

354 MEMOIRS OF ALEXANDER CAMPBELL.

As the work of the Holy Spirit in the salvation of
man continued to be one of the chief matters of con-
troversy with the Baptists, he, about this time, wrote
his ‘* Dialogue on the Holy Spirit,” in which he pro-
posed to develop the subject with special reference to
the systems of the sects. In this he was led to employ
abstractions and philosophical distinctions in relation to

in the marriage relation. Among other matters, the volume contains two
letters, addressed to her by Mr. Campbell, from one of which the following
is an extract :

“My DEAR Mrs. COHEN: Your letters to Mrs. Campbell and myself were
duly received. I am glad to learn that you are about to publish a narrative
of your son’s conversion from Judaism to Christianity. It will be no doubt
a very interesting work. It will afford me pleasure to notice and commend
it in the ‘Harbinger.’ I have heard my wife often speak with much pleasure
of her having met you on the Ohio river and forming a very agreeable and
interesting acquaintance with you, such as I once enjoyed in forming the
acquaintance of your husband in Richmond. . . .

“Unfortunately, sects and schisms, and consequently controversies, strifes
and alienations, have, more or less, through all Christendom, paralyzed the
Church of Jesus Christ and greatly prevented the spread and power of the
gospel of the great Messiah. As did the Jews, so do the Gentiles, more or
less, render ineffectual the word and teachings of the Holy Spirit by their
traditions. Christ’s gospel is no theory, no philosophy, no mere dogmata, no
opinionisms. It is a glorious and yet a simple development of the most sig-
nificant, splendid and grace-abounding facts, precepts and promises that ever
were or ever can be submitted to the human understanding, the conscience
and the affections of men. Paul, the great apostle to the Gentiles, as did
Peter, the great apostle to the Jews, on the first Pentecost after Christ’s
ascension and glorification as Lord of all, Jew, Gentile and Samaritan, pre-
sented the facts of Christ’s death as the only sin-offering ; together with his
burial, resurrection, ascension and coronation as Lord of the universe, as
the foundation alone sufficient and all-sufficient for the salvation of Jew and
Greek and Samaritan ; and whosoever desires pardon, peace and eternal life
may indeed enjoy all the blessings which the largest heart and the most ar-
dent soul in the world can enjoy or entertain. But upon these glorious facts
and realities I need not enlarge. You doubtless appreciate them. It isa
personal, living faith in a Divine Redeemer ; and it is this alone which can
meet the essential wants and cravings of enlightened reason. Mrs. Campbell
unites with me in kindest regards to you. In all benevolence,

“Yours most respectfully,

“ALEXANDER CAMPBELL”

THE WURD-ALONE THEORY. 355

**moral and physical power,” etc., with a view, as he said,
«w make himself understood, but which only opened the
way to new misunderstandings. As these distinctions
were unknown to Scripture, and some of the conclusions
built upon them seemed peculiarly liable to misconcep-
tion, Thomas Campbell quite disapproved of the Dia-
logue as a full and just presentation of the subject, and
it was from respect to his judgment that Mr. Campbell
subsequently omitted it trom a volume labeled ‘‘ Chris-
tianity Restored,” in the first edition of which it had
been inserted, along with some of the Extras of the
« Harbinger.” In this Dialogue he had, indeed, applied
his reasonings specially to the case of conversion, and
had clearly stated in it that while the Holy Spirit operated
upon sinners by the demonstrations and evidences of
the gospel, he took up his abode in the saints. ‘* The
Spirit of God,” said he, ‘‘the author of these proofs,
by them opens men’s minds to hear, to obey the gospel.
Those who obey the gospel are in that gospel declared
to be sons of God, and as such receive the Holy Spirit,
promised through faith.” The principles from which
he reasoned had, however, a much more extensive ap-
plication than to the case of conversion, and, like all
human philosophy in religious matters, were calculated
to create difficulties rather than to remove them. Hence,
while his opponents raised a clamor against him as de-
nying ‘the operations of the Holy Spirit,” some of
those who were professed advocates of the Reformation
were led to construct a word-alone theory which virtu-
ally dispensed with the great promise of the gospel—
the gift of the Holy Spirit to believers. These persons
were found chiefly among those who had been pre-
viously skeptical, and who were habitually disposed to
rely upon reason rather than to walk by faith; and their

350 MEMOIRS OF ALEXANDER CAMPBELL.

crude and erroneous doctrines were well calculated to
bring a reproach upon the Reformation. They were
disposed to resolve religion entirely into a system of
moral motivity ; to disbelieve the actual indwelling of
the Holy Spirit in believers; to deny special provi-
dences and guidings, and, by consequence, the efficacy
of prayer. Taking Locke’s philosophy as the basis
of their system, and carrying his ‘‘ Essay on the Human
Understanding” along with the Bible in their saddle-
bags, they denied even to its Creator any access to the
human soul except by ‘‘ words and arguments,” while
they conceded to the Author of evil a direct approach,
and had more to say in their discourses about ‘* the laws
of human nature” than about the gospel of Christ.

It was to check the effects of such speculations,
wholly inconsistent with the. reformatory principles, but
well suited to a superficial and unspiritual religionism,
that Walter Scott at this period wrote and published
his ‘* Discourse on the Holy Spirit.” In this he en-
deavored to show that ‘‘ Christianity as developed in
the Sacred Oracles is sustained by ¢hvee divine missions
—the mission of the Lord Jesus, the mission of the
apostles and the mission of the Holy Sprit ;” and fur-
thermore that as the personal mission of Christ was to
the ews, and that of the apostles to the world, that of
the Holy Spirit was to the Church. Dwelling upon
these points, he showed that in each case, as propriety
required, the mission terminated upon its proper object ;
Christ confining his ministry to ‘‘ the lost sheep of the
house of Israel,” the apostles going out into the world
to disciple the nations, and the Holy Spirit, sent on the
day of Pentecost, remaining in the Church or body of
Christ, dwelling in all its members, and acting through
them in comforting the saints and convincing the world

DISCOURSE ON THE HOLY SPIRIT. 357

of sin, righteousness and judgment. Exposing the
incorrectness of the popular notion that the Spirit was
sent to the world, as being in direct contravention of
Christ’s declaration that the world could not receive
kim, he insisted upon the absolute need of the indwell-
ing of the Holy Spirit in every de/zever in order to real
and permanent union with Christ, and to the production
of those fruits through which Christ was glorified among
men. Finally, he showed that while the personal mis-
sion of Christ to the Jews and that of the apostles to
the world were /mzted in duration, the mission of the
Holy Spirit to the Church was permanent in its nature,
since the Comforter was to abide with it for ever.
‘ There is no member of the body of Christ,” said he,
‘¢in whom the Holy Spirit dwelleth not; for it will
hold as good at the end of the world and in eternity as
it does now, and it holds as good now as it did on the
day of Pentecost and afterward—that ‘if any man have
not the Spirit of Christ, he is none of his.’”

This discourse, being widely circulated in pamphlet
form, had a powerful effect in imparting clearness and
definiteness to the views of the Reformers upon this
important subject. It was the first time it had been
publicly brought forward in so particular a manner, and
the clear scriptural evidence presented in the discourse
was generally received as decisive of the questions in-
volved. This result was much aided by Mr. Camp-
bell’s warm commendation of the sentiments which it
contained.

“ Brother Walter Scott,” said he—‘ who in the fall of 1827,
arranged the several items of faith, repentance, baptism, re-
mission of sins, the Holy Spirit and eternal life, restored
them in this order to the Church under the title of Ancient
Gospel, and successfully preached it for the conversion of the

358 MEMOIRS OF ALEXANDER CAMPBELL.

world—has written a discourse on the fifth point (viz., the
Holy Spirit), which presents the subject in such an attitude
as cannot fail to make all who read it understand the views
entertained by us, and, as we think, taught by the apostles in
their writings. We can recommend to all the disciples this
discourse as most worthy of a place in their families, because
it perspicuously, forcibly and with a brevity favorable to an
easy apprehension of its meaning, presents the subject to the
mind of the reader. Our opponents, too, who are continu-
ally misrepresenting, and many of them no doubt misconceiv-
ing, our views on this subject, if they would be advised by us,
we would request to furnish themselves with a copy, that
they may be better informed on this topic, and, if they should
still be conscientiously opposed, that they may oppose what
we teach, and not a phantom of their own creation.”

It was because Mr. Campbell opposed the popular
notions of special illuminations and mystic influences
of the Holy Spirit upon the heart, that he became ob-
noxious to the charge of undervaluing the exercises of
the heart. In a very courteous review, published this
year, of the Extra on remission, Andrew Broaddus
remarked :

“The great error which lies at the bottom of Mr. Camp-
bell’s theory, of the actual forgiveness of sins in baptism,
appears to consist zz an undervaluing of the exercises of
the heart, and attaching to external conduct or action the
importance which really belongs to those exercises.”

“ I doubt not,” said Mr. Campbell, in reply, “ that Mr.
Broaddus thinks this is all correct, and yet a more unjust
representation of my views was never penned. I cannot
blame Mr. Broaddus for censuring in strong terms a view of
Christianity against which such a charge could fairly lie.
I would join with him and denounce such a representation
of Christianity as leaves the heart of man not only out of
view, but in the background. How often have we said that
the greatest objection we have against the whole system we

PHILOSOPHY OF RELIGION. 359

oppose is because of its impotency on the heart? But Mr.
Broaddus thinks that his system is the only one which takes
the heart of man into good keeping, and consequently he
that dissents from him leaves the heart out of view.”

“Once for all,” said he again, “let it be distinctly noted
that we appreciate nothing in religion which tends not directly
and immediately, proximately and remotely, to the purifica-
tion and perfection of the heart. Paul acts the philosopher
fully once, and if we recollect but once, in all his writings
upon this subject. It is in his first Epistle to Timothy : ‘ Now
the end of the commandment, or gospel, is love out of a pure
heart and of a good conscience and of faith unfeigned.’ . . .
We proceed upon these as our axiomata in all our writings,
reasonings, preachings: first, unfeigned faith ; second, a good
conscience; third, a pure heart; fourth, love. The testimony
of God apprehended, produces unfeigned or genuine faith ;
faith obeyed, produces a good conscience. This Peter de-
fines to be the use of baptism, the answer of a good con-
science. This produces a pure heart, and then the consum-
mation is love—love to God and man.”

Mr. Campbell believed that as in nature the position
of the earth in reference to the sun is changed in order
to the production of summer fruits, so in religion the
internal state of the sinner in reference to God is
changed through the faith and obedience of the gospel,
so that the heavenly influences might produce their
proper effects. ‘‘ Jesus,” said he, ‘* gives us the philo-
sophy of his scheme in an address to a sinner of that
time: ‘ Your sins,’ says he, ‘ are forgiven you; go, and
sin no more.’ He first changes the sinner’s state, not
‘external but internal,’ and then says, ‘ Go, and sin
no more. He frankly forgave the debt. The sinner
loved him.”

These remarks were elicited chiefly by the course
pursued by Mr. Broaddus in his review. This was

360 MEMOIRS OF ALEXANDER CAMPBELL.

largely composed of disquisitions upon ‘‘real” and
« relative” change, upon “‘ state,” ‘‘ quality,” etc., and
was permeated throughout by that entire misconception
of Mr. Campbell’s teaching already adverted to, as
neglecting the heart and having nothing in view but
external and formal changes. Mr. Campbell showed
in his reply that no changes are more real than such
as are relative, and that the term ‘‘ state” was as appli-
cable to znternal as to external conditions, to the latter of
which Mr. Broaddus erroneously supposed Mr. Camp-
bell to confine it. In his overweening estimate of
religious ‘‘ experiences,” and his effort to represeat
Mr. Campbell as advocating a mere outward work or
opus operatum in religion, Mr. Broaddus was led to
speak of baptism as ‘‘ an external or bodily act,” and
to controvert the view taken by Mr. Campbell that
through it the ‘“‘ state” of the sinner was changed. In
reply, Mr. C. expresses his surprise that the Baptists
should have so long contended with Pzdobaptists and
broken fellowship with them about a matter which in
their view was of so little importance. Entering then
into the heart of the subject, he thus ably exposes the
shallowness of the philosophy opposed to him:

“ır. There are no acts of worship or of religion ordained
by Jesus Christ that are at all to be regarded as outward or
external bodily acts. ‘God isa Spirit, and they who worship
him must worship him in spirit and in truth.” Vocal prayer
and praise, though they are exercises of the larynx, the
tongue and the lips; the bending of the knee, or the stand-
ing erect or falling upon the ground; the eating of bread,
the drinking of wine, or any other exertion of one or more
or all of our organs, mental or corporeal, are not to be re-
garded as acts of religion except they are exercises of the
understanding and the heart; and no man of any sense pleads
for these, as bodily acts, as of any importance whatever.

REVISION OF NEW TESTAMENT. 361

“2. But the spirit of man cannot think at all without the
body ; it cannot think if the brain be not exercised ; it carnot
speak unless the tongue be moved; it cannot feel but by the
nerves; it cannot move but by the organs of the body. How
unreasonable, then, to separate or to regard human action in
reference to the particular organ which operates! Immer-
sion is as spzrztual an act when proceeding from faith in
God’s promise as any act in which a person is either active
or passive. FAITH IS AS MUCH A BODILY ACT AS IMMER-
sion. No man without the exercise of his senses can be-
lieve anything. ‘Faith comes by hearing,’ says a master in
Israel.”

Thus ever, upon his stronger pinions, Mr. Campbell
rose above the highest altitude of his ablest opponents,
and from his loftier point of observation was enabled
to take wider and better views of truth and duty. His
confutation of Mr. Broaddus’ ‘‘ Extra Examined” was
throughout triumphant, and became the means of con-
vincing many of the truth of the positions he advocated.

In October of the year 1831 his family was increased
by the birth of a son, who was named Alexander. His
domestic happiness continued uninterrupted, and at no
period were his public labors more incessant. During
the year he had been about half the time from home,
laboring in word and doctrine, and had immersed about
two hundred persons. Everywhere the principles he
taught were undergoing the most active scrutiny, and
gaining the confidence and the support of unsectarian
and intelligent minds. His various publications were
constantly gaining a wider circulation, and his incessant
activity was still adding to their number. A pocket
edition of the New Version of the Testament was about
this time projected. Being subjected to a careful revis-
ion, in which he received important aid from F. W.
Emmons, who had then taken up his abode in Wells-

31

362 MEMOIRS OF ALEXANDER CAMPBELL.

burg, ıt was subsequently stereotyped and published in
a small and portable form.

The intolerance with which, in many cases, the Re-
formers were treated by the Baptists served to illustrate
more fully the tendencies and spirit of the sectarianisin
which Mr. Campbell sought to overthrow, and tended
to justify more fully his efforts in the estimation of the
people. It was impossible to explain satisfactorily, on
Christian principles, the necessity of division where
there were so many points of agreement, and the un-
prejudiced were unable to recognize as just reasons
those distinctions which appeared so vast as seen through
the magnifying glass of sectarian bigotry, but so minute
and trivial in the eyes of Christian love. Mr. Camp-
bell, however, by no means attached the blame to the
Baptists as a people, but attributed the whole difficulty
to a few individyals, who were bent on maintaining the
supremacy of their own favorite theories, rather than the
freedom and the clemency which the Baptists were
wont to cherish.

These ancient characteristics, however, were at times
still exhibited among them, even by Mr. Campbell’s
opponents, as may be seen in the following instance :

Toward the close of this year (1831), Thomas Camp-
bell had set out upon a visit to the churches in Eastern
Virginia. Upon arriving at Fredericksburg on a Friday,
he was invited by Elder G. F. Adams, the pastor of
the Baptist church there, to preach on the following
Lord’s day. Bishop R. B. Semple, coming into town
on Saturday, was introduced to him, and next morning
had another interview with him and accompanied him
to meeting. Here the bishop listened to his discourse,
and at its close added a few remarks. In the after-
noon also he gave a short exhortation when the Lord’s

FEALOUSIES AND DIVISIONS. 363

Supper was administered, and afterward returned home,
bestowing his parting benediction on Thomas Camp-
bell, who was to preach again at night. In the kind
and courteous recognition thus granted by Bishop
Semple to Thomas Campbell it is not to be supposed
that he intended to compromise in any degree his cher-
ished religious sentiments, or to sanction what he still
honestly thought to be defects in Mr. Campbell’s teach-
ing. After so much religious disputation, however, it
was, under the circumstances, a very pleasing incident,
showing that the supposed differences were not such,
after all, in the estimation of Bishop Semple, as to pre-
clude fraternal communion. Providence, too, seemed
to give to this incident a peculiar significance, for in a
few days Bishop Semple was seized with pleurisy,
which terminated, on Christmas day, 1831, his long
and useful life; and it hence so happened that the éas¢
discourse he ever heard was from the lips of the godly
man to whom the Reformation owed its origin, and that
it was likewise with Thomas Campbell he enjoyed his
last communion upon earth—an antepast, it is to be
hoped, of that higher Hucharzstic feast where the
pious, redeemed from all their prejudices and errors,
shall sit down together with Abraham, Isaac and Jacob
in the kingdom of God.

The jealousies and misconceptions created by Mr.
Campbell’s opponents among the Baptists continued
nevertheless to produce their natural effects, and soon
after Thomas Campbell’s arrival at Richmond the pastor
of the Baptist church there, and those with him, re-
quested all favorable to the Reformation to withdraw
and become a separate people. To this sixty-eight
members finally assented and formed a distinct church,
which met first in the Capitol on the fourth of March,

364 MEMOIRS OF ALEXANDER CAMPBELL.

1832, on which occasion Thomas Campbell preached to
a large assemblage with great acceptance. He con-
tinued for some time successfully his labors in Rich-
mond, where he was at length confined by a serious
and protracted illness, during which he received the
kindest attentions from his friends and the medical visits
of the eminent Dr. Cullen, who conceived a warm at-
tachment for his patient, and would receive nothing for
his valuable services. Separations between the Baptists
and the Reformers occurred in various other portions
of the State, and these were still farther extended by
the action of the Dover Association in the fall, excluding
six of the most prominent Reform preachers in their
body, and recommending the churches to separate all
s Reformers” from their communion. The preamble
and resolutions adopted on this occasion, couched in
terms to which Andrew Broaddus himself objected, con-
tained so many incorrect and unjust statements that they
occasioned no little bitterness of feeling between the
parties, and tended to increase public sympathy for the
worthy individuals, as well as for the cause they were
designed to discredit. The consequence was a general
division between the Baptists and Reformers, and a
rapid increase on the part of the latter, who now met
regularly without hindrance to keep the ordinances,
and enjoyed the labors of a number of excellent and
devoted preachers. A meeting-house was soon erected
in Richmond, as well as one in Bowling Green, in Essex
and at other points. These were plain, substantial
buildings, conveniently arranged, and without any of
those expensive and unnecessary ornaments in which
vanity and pride so often expend the wealth which
ought to be devoted to charitable and religious uses.
Such, indeed, has in general been the character of the

CHURCH EDIFICES. 365

meeting-houses built by the Reformers. Mr. Campbell
himself, who was extremely simple in all his tastes and
habits, was decidedly opposed to everything which
savored of show or ostentation in houses, dress or
equipage. On the character of church edifices he about
this time made the following remarks :

“ It is most devoutly to be wished that all who plead for
reformation would carry out their principles in the plainness,
convenience and cheapness of the buildings which they erect
for the assemblies of Christians. No greater satire could be
inscribed on marble against the religion of Jesus Christ than
are many of the houses called churches, wherever the people
have the means of gratifying the spirit which is in them.
There is no difference between the Baptists and other sects in
this particular. Opulent communities amongst them have
stately edifices, with lofty steeples and ponderous bells. There
are some Baptist cathedrals on which more than forty thou-
sand dollars have been expended for the sake of showing that
the Baptists would be as respectable as any other sect if they
had it in their power. The spirit of baptized and sprinkled
Calvinism, whether in the Presbyterian or Congregational
form, is one and the same, if a thousand arguments could
prove such a proposition. Large, convenient and permanent
houses may be built for generally half the sum usually ex-
pended on the same number of square feet. The Quakers
are more exemplary in this respect than any other sect. But
even their plan could still be improved. Let there only be a
regard to convenience and durability ; let all that is merely to
gratify the lusts of the eye and the pride of life be left to them
who seek to gain influence over the children of the flesh by re-
ducing Christianity to the taste and fashion of this world, and
we can build two, three and sometimes four meeting-houses
for the price of one of the same dimensions.

“Under the present political influences which govern
society it is necessary to have synagogues or meeting-houses
large enough for the accommodation of the disciples who can

81 *

366 MEMOIRS OF ALEXANDER CAMPBELL.

meet in any one place, and such of the community as may
desire to attend their meetings. But for the sake of the humble
Founder of this our religion and the Author of our hope before
God, let not the walls of the house nor anything in it reproach
our profession.”

Similarly, he loved to see the utmost simplicity in the
order and worship of the house of God. He delighted
in the public reading of the Scriptures, the plain and
earnest exhortations of the brotherhood, and in solemn
psalms and hymns of praise. He had no relish for
anything formal or artificial, such as the repetitions in
fugue tunes or the establishment of singing choirs. As
to the use of musical instruments in worship, he was
utterly opposed to it, and took occasion at a later period
to remark in regard to it that it was well adapted to
churches ‘‘ founded on the Jewish pattern of things”
and practicing infant sprinkling.

“ That all persons,” said he, ‘“ who have no spiritual dis-
cernment, taste or relish for spiritual meditations, consolations
and sympathies of renewed hearts, should call for such aid is
but natural. Pure water from the flinty rock has no attractions
for the mere toper or wine-bibber. A little alcohol, or genuine
Cogniac brandy, or good old Madeira is essential to the bev
erage to make it truly refreshing. So to those who have no
real devotion or spirituality in them, and whose animal nature
flags under the oppression of church service, I think that in-
strumental music would be not only a desideratum, but an es-
sential prerequisite to fire up their souls to even animal de-
votion. But I presume to all spiritually-minded Christians
such aids would be as a cow-bell in a concert.” M. H., Series
iv., vol. i., p. 581.

Shortly before the time of Thomas Campbell’s visit
to Richmond a slave insurrection in Southampton
county, attended with the brutal slaughter of more than
sixty persons, nearly half of whom were mothers and

EMANCIPATION OF SLAVES. 367

children, had spread a feeling of alarm and insecurity
through that portion of the State exposed to a similar
calamity, and every one seemed anxious that something
should be at once done to avert impending dangers.
The subject of slavery, previously referred to only in
the most guarded manner, was now everywhere freely
and unreservedly canvassed, and various plans were
proposed for its removal, its injurious effects upon the
political and social interests of the State being strongly
urged in the Richmond papers and in the Legislature.
Although far removed from the troubled district and
free from the immediate evils of the slavery institution,
Mr. Campbell thought it his duty as a citizen to use his
influence in favor of emancipation, and to express his
sentiments upon the institution itself.

“ Slavery,” said he, “that largest and blackest blot upon
our national escutcheon, that many-headed monster, that Pan-
dora’s box, that bitter root, that blighting and blasting curse
under which so fair and so large a portion of our beloved
country groans—that deadly Upas, whose breath pollutes and
poisons everything within its influence—is now evoking the
attention of this ancient and venerable commonwealth in a
manner as unexpected as it is irresistible and cheering to
every philanthropist—to every one who has a heart to feel, a
tear to shed over human wretchedness, or a tongue to speak
for degraded humanity. . . . We have always thought, and
frequently said, since we became acquainted with the general
views and character of the people of Virginia, that there was
as much republicanism in Virginia, even in the slaveholding
districts, as could be found among the same number of inhab-
itants in any State in the Union. And, moreover, we have
thought that if the abolition of slavery was legitimately to
be laid before the people of this commonwealth, as it now is,
there would be found even among slaveholders a majority to
concur in a national system of emancipation.

368 MEMOIRS OF ALEXANDER CAMPBELL.

‘Ui er this conviction we had digested a plan for the final
abolition of slavery in this State, which we intended to sub-
mit in the Convention which framed the present constitution ;
and indeed this was a chief inducement to reconcile us to a
seat in that body. But in the more matured judgment of
many members of that convention with whom we conferred,
and who were as alive to the subject as we could be, it was
thought impolitic and inexpedient at that time to urge this
subject farther than to guard against the insertion of a single
word in the constitution recognizing the existence of this evil.
The subject is then constitutionally within the power of the
Legislature to take any measures, at any time, which in its
wisdom it may think expedient.”

As the plan recommended by Mr. Jefferson, which was
to colonize beyond the limits of the United States all slaves
born after a certain period, was then under discussion, along
with other methods of getting rid of the evil, Mr. Campbell
on his part proposed this plan:*That the ten millions of dol-
lars previously appropriated annually to the payment of the
national debt then just extinguished, should thenceforth be
applied to the colonization of the colored race, as stated in
these terms :

“Be it enacted, That from and after the first day of January,
one thousand eight hundred and thirty-four, the sum of ten
millions of dollars shall be annually appropriated to the col-
onization of all people of color, either slaves or free persons,
in , until the soil of our free and happy country shall not
be trod by the foot of a slave, nor enriched by a drop of his
sweat or blood; that all the world may not believe that we
are a nation of Ayfocrites, asserting all men to have cer-
tain natural and inherent rights, which in our practice we
deny ; and shedding crocodile tears over the fall of Warsaw,
and illuminating for the revolution of the Parisians, while we
have millions of miserable human beings at home held in
involuntary bondage, in ignorance, degradation and vice, by
a republican system of free slaveholding.”

He adds: ‘* Virginia can, and she will, rid herself of this

THE PUBLIC INTERESTS. 369

curse ; and we Say the sooner she does it, the better for herself,
morally, politically, religiously and every other way. But
should the nation take it up, how gloriously would the cause
triumph! And as sure as the Ohio winds its way to the
Gulf of Mexico, will slavery desolate and blast our political
existence, unless effectual measures be adopted to bring it to
a close while it is in the power of the nation.”

Thus it was that Mr. Campbell, ever mindful of the
best and highest interests of society, omitted no oppor-
tunity of employing his abilities and his influence in
behalf of every measure likely to promote them. Prompt
but not rash, conservative but not stationary, his plans
were usually characterized no less by novelty than by
prudence, and his thoughts upon political as well as
upon religious and other subjects were marked by that
breadth of view, that truthful simplicity and practical
sagacity which ever distinguish superior minds.

veL m.—Y

CHAP TGR. XI,

Union with the “Christians ”—Faith and opinion—Distinguished fellow-
laborers—Eastern tour—Skeptics of New York—Editorial labors—Pro-
gress of truth.

kd no tendency of religious theories to create division,
as seen in the last chapter, was now to be con-
trasted with the power of the Scriptures to promote
union. The good feeling between the ‘* Reformers”
and the preachers and members of the ‘* Christian Con-
nection,” which a common advocacy of the Bible had
produced some years before on the Western Reserve,
had gradually extended itself to other parts of Ohio,
and especially to Kentucky, where the ‘‘ Christians”
constituted a large and respectable body, estimated at
from ten to twelve thousand members. It was natural
that a warm mutual sympathy should arise between the
two people whose religious views and aims in many
respects corresponded, and that the high personal re-
gard existing between Mr. Campbell and B. W. Stone,
L. Fleming and other preachers of the ‘* Connection,”
as well as between many of the private members of the
two communities, should lead to mutual intercourse and
to a better understanding upon religious subjects.

The agreement which was found to exist in all im-
portant matters had already given rise to desires and even
plans for union, but each of the communities still pre-

served its separate organization, and, in some respects,
370

DISTINCTIVE DIFFERENCES. 371

its distinctive character. B. W. Stone favored a more
free communion. ‘As well,” said he, ‘ might we forbid
unimmersed persons to pray, to praise, to teach, as to
forbid them to commune. . . . What authority have
we for inviting or debarring any pious, holy believer
from the Lord’s table? Though it is done by many,
we see no divine authority for it.” Mr. Campbell had
formerly expressed sentiments precisely similar, but a
fuller comprehension of the relations of baptism to
regeneration and the remission of sins had latterly in-
clined him to stricter views. He dreaded even the
appearance of setting aside any divine institution, or
of assuming to judge of men by their supposed szn-
certty rather than by their actual obedzence to the
word of God. Again, B. W. Stone thought that the
name ‘‘ Christian” was given by divine authority and
ought to be the distinctive title of every follower of
Jesus. This was also the view of Thomas Campbell
(C. B., vol.ii., p. 12), but his son did not concur in
this, nor concede the correctness of the criticism on
the word (Xpypatioat) upon which it chiefly rested.
He admitted indeed that the name Christian was pro-
per and appropriate, and only wished that all were
worthy of it. He preferred ‘ disciple,” however, as a
more humble appellation and of earlier and more fre-
quent use in the New Testament. Much of Mr. Camp-
bell’s repugnance to the denominational name Christian
was due to the fact that the anti-Trinitarian specula-
tions of those who had already adopted it, had sub-
jected them to charges of Arianism, a heresy to which
he had a peculiar antipathy. These charges indeed he
had found by intercourse with Mr. Stone and others to
be unjust, and he had become latterly well satisfied
that the ‘‘ Christians” generally in Kentucky were dis-

372 MEMOIRS OF ALEXANDER CAMPBELL.

posed to abandon all speculation about the modus of
the divine existence :

“In Kentucky,” said he, “and the South-west generally,
this is getting out of fashion, and many of the congregations
called ‘ Christians’ are just as sound in the faith of Jesus as
the only-begotten Son of God, in the plain import of these
terms, as any congregations with which I am acquainted.
With all such I, as an individual, am united, and would re-
joice in seeing all the immersed disciples of the Son of God
called ‘Christians,’ and walking in all the commandments
of the Lord and Saviour. We plead for the union, commu-
nion and co-operation of all such; and wherever there are in
any vicinity a remnant of those who keep the commandments
of Jesus, whatever may have been their former designation,
they ought to rally under Jesus and the apostles and bury all
dissensions about such unprofitable subjects as those long-
vexed questions about trinity, atonement, depravity, election,
effectual calling, etc. If it had not been for this most unrea-
sonable war about Arian or Unitarian orthodoxy, the name
Christian would not have been traduced in the land as it
has been, and much might have been done to promote the
union of all who love our Lord Jesus Christ sincerely. With
all such I am united in heart and in hand, and with all such
I will, with the help of God, co-operate in any measure
which can conduce to the furtherance of the gospel of Christ.
Indeed I feel myself, as an individual (for here I only speak
for myself), at perfect liberty to unite in every act of relig-
ious worship with any sect of Baptists in America—not as a
sect, but as disciples of Jesus Christ—if their moral and
Christian behavior be compatible with the gospel, irrespect-
ive of all their speculations upon the untaught questions of
their creeds.”

Thus faith, and not opinion, was ever with Mr. Camp-
bell the basis of Christian union. He advocated fel-

lowship with all who received the teachings of the
Scripture in their simple and obvious meaning, and

MEANS OF UNION. 373

whose conduct corresponded with these teachings.
There was no need of strained interpretations, spe-
cious glosses or textual perversions where no theologi-
cal theory was to be sustained, but all could learn the
truth by taking the Bible in its proper connection, and
construing it in harmony with the established laws of
language. When, from the necessity of the subject,
as in the case of the inscrutable myteries of the divine
nature, a boundary was reached beyond which the
human mind was unable to pass, there its investigations
must be reverently stayed in humble adoration. Within
these boundaries even, a just regard was to be paid to
time and opportunity as to the extent of Christian
attainment. The simple truths of the gospel could be
received by babes in Christ, and upon these truths all
could be united in one body, in which progress was
indicated not by schism but by growth, and every part
of which, ‘‘ fitly joined together,” thus made increase
“ unto the edifying of itself in love.” All, if not taught,
must at least be teachable; all must seek wisdom, but
not to be ‘* wise above what is written ;” and in all cases
obedience must keep pace with knowledge of the
divine will.

Such were alike the guiding principles of both com-
munities, and any apparent differences in progress
were more complementary than antagonistic. Both
Mr. Campbell and Mr. Stone were alike devoted to
the great end of uniting the true followers of Christ into
one communion upon the Bible, but each regarded the
method of its accomplishment from his own point of
view. Mr. Campbell, contemplating the distinct con-
gregations with their proper functionaries as the highest
religious executive authority on earth, was in doubt how
a formal union could be attained, whether by a general

32

3/4 MEMOIRS OF ALEXANDER CAMPBELL.

convention of messengers or a general assembly of the
people. Barton W. Stone, on the other hand, looking
at the essential spirit of the gospel, exclaimed, ‘‘ Oh,
my brethren, let us repent and do the first works, let us
seek for more holiness, rather than trouble ourselves and
others with schemes and plans of union. The love of
God, shed abroad in our hearts by the Holy Ghost given
unto us, will more effectually unite than all the wisdom
of the world combined.” This great truth was not long
in being exemplified, and that, too, by methods which,
like the natural movements of the body, were the most
direct and simple, and which will be fully seen in the
brief notices which it is necessary now to take of some
of the individuals who chiefly aided in accomplishing
the desired end.

Among these may be particularly mentioned John
Rogers, a younger brother of Samuel Rogers, already
spoken of. Born in Clark county, Kentucky, Decem-
ber 6, 1800, he was taken in 1801, with the rest of the
family, to the West, and spent his early years on the
plantation owned by his father not far from St. Louis,
then called Pancour. In 1809 the tamily returned to
Kentucky, and settled near Concord in Nicholas county,
where considerable religious excitement still lingered.
After the baptism of his brother Samuel in 1812, his
attention became strongly directed to religion, so that
in the following year, during meetings held in Millers-
burg in Bourbon county, by B. W. Stone and others,
and where Walter Warder and J. Vardeman also were
preaching, he earnestly sought for some time that ‘ re-
ligious experience” which was supposed to be conver-
sion, and which apparently had been obtained by some
of his associates who joined the Baptist Church. Being
exhorted to pray on, and still hoping for some inexplic-

CALL TO THE MINISTRY. 375

able, palpable or sensible manifestation by which he
would ‘‘ know his sins forgiven,” he passed through
various states of feeling, and was finally, in December,
1818, baptized by B. W. Stone, and united with the
Christian Church. As he gave evidence of piety and
speaking abilities, his brother Samuel obtained his re-
lease from his apprenticeship to the cabinet business, to
which he had already devoted three years, and he
engaged soon after in preaching in Ohio and else-
where, working occasionally at his business in order
to defray expenses, and encountering all the toils and
hardships of the pioneer Christian preachers, traveling
on foot and preaching almost daily with little pecuniary
compensation, but considerable success in turning sin-
ners to Christ. Having procured a horse, he worked
again at his trade in Wilmington, Ohio, to obtain cloth-
ing and a saddle and bridle, and preached for a con-
siderable time in that portion of the State. He accom-
panied afterward his brother Samuel on two long tours
through Missouri, making a great many converts, and
after his return visited various parts of Virginia. During
all this time he was greatly troubled in regard to his
‘call to the ministry,” it being strongly held by the
‘¢ Christians” that there must be a sensible, special and
unmistakable ‘‘ call” to preach, and that no one should
‘¢take this honor to himself” or presume to administer
the ordinances unless thus ‘‘ called of God.” As John
Rogers had not been the subject of any special visita-
tion, but felt impelled to labor simply from an earnest
desire to serve the cause of Christ and to bring men to
a knowledge of salvation, he often felt inclined to doubt
his authority. These doubts, however, were subse-
quently transferred to the clerical theory which had
created them.

376 MEMOIRS OF ALEXANDER CAMPBELL.

In the year of Mr. Campbell’s debate with McCalla
(1823) he became the regular preacher for the church
at Carlisle, in Nicholas county, Kentucky, where three
years afterward he first saw Mr. Campbell, who was
there on a visit. From this interview, and the reading
of the ‘Christian Baptist,” his views of the Christian
institution were much enlarged, and he learned greatly
to admire and love the individual whose developments
of the primitive gospel had done so much to enlighten
men’s minds on the subject of religion. Being a true
lover of the Bible, and a man of clear perception and
sober judgment, he was not long in comprehending and
appreciating aright those points in which Mr. Camp-
bell was thought to differ from Mr. Stone; and as he
had much influence with his own people, he became
largely instrumental in removing prejudices and pre-
paring the way for a cordial Christian union with the
Reformers.

Another individual whose influence greatly contrib-
uted to this union was Thomas M. Allen, a native of
Shenandoah, now Warren county, Va., born October
21,1797. His ancestors were Presbyterians, and he re-
ceived his education chiefly from Mr. Snyder and Wil-
liam Williamson, Presbyterian preachers, and from
John S. McNamara, one of the most eminent mathe-
maticians of the time. Before he was seventeen years
of age he entered the army as a volunteer, and served
for more than six months during the war with England,
in a Virginia regiment commanded by Colonel Yancy.
In 1816, while returning to Virginia from a visit to
Kentucky, when within six miles of Washington, Pa.,
in a violent storm a large tree suddenly fell across the
road, instantly killing a young lady by his side and
crushing his own horse under him, inflicting upon him

THOMAS M. ALLEN. 377

at the same time so much injury as to result in the
almost entire loss of the use of his left arm. Remov-
ing to Kentucky in 1819, he married in Fayette county,
and attended the law school of Transylvania University,
and subsequently, in 1822, commenced the practice of
law in Bloomington, Ind. Here his success equaled
his highest expectations, but he and his wife being im-
mersed by B. W. Stone, he returned to Kentucky, and
on the 23d of June, 1823, became one of the original
six members of the church constituted at ‘* Old Union,”
in Fayette county, the other male members being
Samuel Ellis and James Rankin. He soon commenced
preaching, and in May, 1825, was ordained at ‘* Union.”
His speaking abilities, fine personal appearance and
popular manners gave him great influence, and his
labors were attended with marked success. He planted
churches at Paris, Antioch and Clintonville in Bour-
bon county, and at Cynthiana in Harrison, being also
a fellow-laborer with most of the distinguished pioneer
preachers of Kentucky, and enjoying the confidence
and esteem of the entire brotherhood.

He had obtained the ‘* Christian Baptist” soon after it
commenced, and was delighted with its developments
of the simple nature of the religion of Christ, its dis-
tinctions between the different dispensations, and the
new light which it threw upon the themes of the Bible.
He quickly abandoned all the speculations for which
with others he had been contending, and accustomed
himself to speak always of Bible things in Bible words.
The total avoidance of the terms of scholastic divinity.
and the practice of speaking of the Father, the Son
and the Holy Spirit just as the Scriptures speak, he
soon found to do more toward settling the vexed ques-
tons about the ‘‘ Trinity” than had been done by the

32 *

378 MEMOIRS OF ALEXANDER CAMPBELL.

controversies of fifteen centuries. He aided much in
extending the circulation of the ‘‘ Christian Baptist” and
of the views it presented, and in leading the people for-
ward to more accurate conceptions of primitive Chris-
tianity, and labored to promote the most fraternal and
friendly relations between the ‘‘ Christians” and the
Reformers.

In July, 1827, he baptized at Georgetown a young
man about twenty-two vears of age, who was destined to
exert no inconsiderable influence upon the progress of
truth in Kentucky. Born at Georgetown, John Allen
Gano had received during his early years a good Eng-
lish education and some knowledge of the languages
from B. W. Stone, Jesse Olds and Charles O'Hara.
During this period his religious impressions were
strong, but were afterward effaced by his love of so-
ciety and youthful pleasure. Having studied law, he
resolved, after his admission to the bar, to go to Texas
as his permanent home, but upon his way, descending
the Ohio, was seized with a severe hemorrhage of the
lungs, and was left at a village on the Kentucky shore
to die. While in this alarming state, his religious feel-
ings returned with great force, and as he slowly recov-
ered he determined to study the word of God and to
adopt a different course of life. When able to return
to Georgetown, he waited on the ministrations of vari-
ous preachers, but found so little light and so many
contradictions in their teaching that he became dis-
couraged as to the possibility of finding the way of life,
and had nearly fallen into his old associations, when
he fortunately attended the preaching of B. W. Stone
and his brethren, under which he was brought into a
state of deep conviction and was led to confess Christ.
Possessed of warm feelings and great readiness of ex-

JOHN ALLEN GANO. 379

pression, he could not refrain from urging the claims
of the gospel upon the people, both at the time he con-
fessed his faith and at his immersion, and soon became
fully engaged in the work of the ministry, in which he
was eminently successful. It was in the year of his
baptism that he first saw and heard Mr. Campbell, and
was at once impressed by his preaching and teaching,
which he thought excelled anything he had ever heard.

«I sought him out,” he remarked, “at the residence of
Brother J. T. Johnson. I feared I should be overawed in
the presence of one so gifted. But I found him so easy of
access, so kindly attentive to every question, such Christ-
like humility and benevolence breathing in every word and
manifest in every action, that I soon felt myself at home with
him. I do not remember to have seen so much of heavenly
wisdom and true dignity of character, blended with such
child-like simplicity and meekness, except in the beautiful
life of his co-laborer, B. W. Stone. I wondered that any one
could see and hear him and not admire and love him. After
this I read his writings with great interest and profit. Since
then,” he continues, in a recent communication, “ I have had
the pleasure of his company at our home and elsewhere, more
or less through a period of nearly forty years. I have always
found him the same truly courteous, affable, Christian gen-
tleman—pure, chaste and dignified in deportment and con-
versation—a model of piety and devotion to God. Oh it was
always a rich treat to listen to his words of wisdom and
divine instruction, drawing as he ever did from the Book
of books his lessons of truth and love! ... I owe to this
great and good man much indeed. And amongst the things
not the least, the lesson that enabled me to distinguish the
gospel, in its facts, commands and promises, from the opinions
and speculations of men about them—the one the power of
God unto salvation, the other powerless, empty and vain.”

There was another individual, however, who perhaps
more than any one else directly contributed to effect the

380 MEMOIRS OF ALEXANDER CAMPBELL.

coalescence of the two communities. This was J. T.
Johnson, at whose house Mr. Gano first formed a per-
sonal acquaintance with Mr. Campbell. Born October
5, 1788, in Scott county, Kentucky, and educated at
Transylvania University, he studied law and was ad-
mitted to practice before he was twenty-one. After his
marriage he resided on a farm near Georgetown, and
early in the war of 1812 became a volunteer aid to
General Harrison. and at the siege of Fort Meigs. in
his fearless discharge of duty, had a fine gray charger
shot under him, and was himself struck by a ball, though
not seriously injured. After the peace he became, in
1815, a candidate for the Legislature, and was readily
elected every year in succession till 1819. In the finan-
cial crisis of this year he lost his entire fortune, some
fifty thousand dollars, which he voluntarily gave up to
pay the debts of his friends, for whom his generous con-
fidence had induced him to become surety. In 1820 he
was elected to Congress, in which he served four years,
and in 1828 was again returned to the State Legislature,
after which, from his love for domestic quiet, he deter-
mined to abandon political life, much to the regret of
the people.

Ever characterized by the highest moral integrity, he
had evinced also a sincere religious faith, and before his
first entrance upon congressional duties had become a
member of the Baptist church at the Great Crossings
during the summer of 1821. It was not, however, until
after his retirement from the busy scenes of political
life that he undertook to examine carefully those re-
ligious questions which were at this time occasioning so
much excitement in Kentucky, and to which his atten-
tion had been particularly directed by the proceedings
of the church at Great Crossings in 1828 against J.

JOHN T. JOHNSON. 381

Creath, Jr., who was at that time their preacher and
known to favor the doctrines of the Reformers. During
the years 1829-30 he himself says,

“Ihad more leisure. The public mind was much excited
in regard to what was vulgarly called Campbellism, and I re-
solved to examine it in the light of the Bible. I was won
over, and contended for it with all my might in the private
circle. I was astonished at the ignorance and perversity of
learned men who were reputed pious and otherwise esteemed
honorable. My eyes were opened and I was made perfectly
free by the truth. And the debt of gratitude I owe to that
man of God, Alexander Campbell, no language can tell.”

He was no sooner convinced of the correctness of the
reformatory principles than, with that promptitude and
earnestness which belonged to his character, he at once
endeavored to introduce them into the church at the
Great Crossings. These efforts, however, being resisted,
and the church persisting in unscriptural usages, and in
refusing to receive as members persons who had con-
fessed Christ and been immersed into his name after
the primitive model, he resolved to detach himself and
form a society governed exclusively by the Bible. Ac-
cordingly, on the second Saturday of February, 1831,
he, with two others, B. S. Chambers and W. Johnson,
formed the nucleus of a separate congregation at the
Great Crossings, and at this first meeting he baptized
his wife and his brother Joel and his wife, thus consti-
tuting a church of six members. Abandoning soon after
the lucrative practice of law in which he had been en-
gaged, he began the public advocacy of that primitive
gospel which, by its simplicity and wonderful adap-
tation to the wants and condition of a sinful world,
had captivated his heart and enlisted all the powers of
his noble nature. Abounding in human sympathies,

382 MEMOIRS OF ALEXANDER CAMPBELL.

high-minded and honorable in all his feelings, he pos-
sessed a remarkable ingenuousness and simple direct-
ness of purpose which inspired at once respect and con-
fidence. Without that profundity or reach of thought
by which some men are characterized, he possessed a
singular power of perceiving the practical relations of
things and of disengaging at once the speculative and
the fanciful from the actual and the positive. Hence
he soon became distinguished as a preacher for the
directness of his appeals and the scriptural simplicity
of his addresses, while his high personal character, his
well-known disinterestedness, his courteous bearing and
fervid devotion to the cause of God and of humanity
soon rendered him one of the most successful and
effective advocates of the cause. In stature he was
slightly above the’ medium-height, and his person was
finely formed. His countenance was pleasing, with an
unmistakable air of frankness and kindness, which, to-
gether with the peculiar dignity of his manner, secured
the most respectful attention.

His separation from the Baptist party, and his adop-
tion of the Bible alone as the source of religious light,
led him to a closer intimacy with B. W. Stone, who
lived near Georgetown, and for whom he entertained a
high regard, and he was urged by the latter to become
co-editor of the ‘‘ Christian Messenger,” to which he
acceded at the close of 1831. Heartily sympathizing
in the earnest efforts of Elder Stone to establish the
union of Christians upon the Bible, this subject en-
grossed much of his attention, and he appears to have
agreed to aid in editing the paper in order to promote,
if possible, a general coalescence between those in re-
ligious connection with Mr. Stone and the Reformers,
who had recently been in a good measure separated

MEETINGS FOR UNION. 334

from the Baptists. He found that a union in sentiment
and religious aims already existed between the two
people to a great extent. Both desired to build upon
the Bible alone; both were opposed to creeds as terms
of communion ; both desired the spread of the primitive
gospel; both were alike persecuted and maligned by
those who, glorying in orthodoxy of opinion, failed to
recognize a scriptural unity of faith. He felt, there-
fore, that he could heartily co-operate with Elder Stone
in endeavoring to overthrow the bigotry which he de-
tested and to promote the Christian union which he
longed to see prevail, and which was throughout his
life one of his most favorite themes.

This editorial union of B. W. Stone and J. T. John-
son was soon followed by a fraternal union between the
« Christian” church and a number of Reformers residing
in Georgetown. Agreeing to worship together, they
found so much agreement in all essential matters, and
so happy an effect produced in the increased number
of conversions, that they were induced near the close
of 1831 to appoint a general meeting at Georgetown to
continue four days, for the purpose of considering the
subject of a complete union between the two people.
This meeting included Christmas day, and a similat
one was appointed for the following week, including
New Year’s day, at Lexington. Many of the leading
preachers on both sides attended and took part in these
meetings, and so much evidence was afforded of mutual
Christian love and confidence, and such undoubted as-
surances were given of a firm determination on the part
of all to have nothing to do with doctrinal speculations,
but to accept as conclusive upon all subjects the simple
teaching of the Bible, that there seemed to be no longer
anything in the way of the most earnest and hearty co-

384 MEMOIRS OF ALEXANDER CAMPBELL.

operation. After the meeting at Lexington, some fur- _
ther friendly conferences were held by means of com-
mittees, and by arrangement the members of both
churches communed together on the 19th of February,
agreeing to consummate the formal and public union
of the two churches on the following Lord’s day, the
26th. During the week, however, some began to fear
a difficulty in relation to the choice of elders and the
practical adoption of weekly communion, which they
thought would require the constant presence of an or-
dained administrator. The person who generally min-
istered to the Christian Church at Lexington at this
time was Thomas Smith, a man of more than ordinary
abilities and attainments, and long associated with the
movement of B. W. Stone. He was an excellent preacher
and was considered a skillful debater. He possessed
withal a very amiable disposition, and was highly es-
teemed by Mr. Campbell, whom he often accompanied
during his visits in Kentucky. He was at first, like
others, apprehensive that the proposed union was pre-
mature, and that disagreement might arise in regard to
questions of church order. The union was therefore
postponed, and matters remained for a short time sta
tionary, but it soon became generally apparent to the
Christian brethren that there were no exclusive privi-
leges belonging to preachers as it concerned the admin-
istration of ordinances, and Thomas M. Allen coming to
Lexington, induced them to complete the union and to
transfer to the new congregation, thus formed under the
title of ‘the Church of Christ,” the comfortable meet-
ing-house which they had previously held under the
designation of “the Christian Church.” This wise
measure secured entire unanimity, and was especially
gratifying to the Reformers, who had been meeting in

FRANCIS AND HENRY PALMER. 385

rented building. At Paris, also, Mr. Allen succeeded
in effecting a union between the two churches, for
one of which he had been himself preaching, while
James Challen at this time ministered to the other. He
proposed that both he and Mr. Challen should retire,
and that the united churches should engage permanently
the services of Aylett Raines. This was accordingly
done, and Mr. Raines, leaving his field in Ohio, from
this time continued to preach for the church at Paris, as
well as for other churches in Kentucky, for more than
twenty years, aiding besides in numerous protracted
meetings, and by his steady, unremitting labors and
able advocacy of the Reformation principles greatly
extending their influence.

In this connection it is proper to mention F. R. Palmer,
who had been for some time preaching at Caneridge.
He was a warm friend of Mr. Campbell, and often with
him during his visits in Kentucky. He had been edu-
cated by B. W. Stone, and was a man of superior
abilities, a fine preacher and entirely friendly to the
union, as was also his brother, Henry D. Palmer; and
their history serves still further to illustrate the suffi-
ciency of the Bible as the source of religious light and
the basis of Christian union. Called providentially in
the midst of an irreligious community in South-west
Tennessee to the study of the Scriptures, they soon dis-
covered how different were modern churches from
the models given in the New Testament. Both were
men of fine personal appearance, strongly resembling
Henry Clay, not only in form and features, but also in
gifts of oratory. Devoting themselves to the spread of
the simple truths they learned from the book of God,
they traversed the entire region west out to the Missis-
sippi river, accomplishing great good. Subsequently

VOL. 11.—Z

386 MEMOIRS OF ALEXANDER CAMPBELL.

Francis came into Kentucky, and Henry, bringing his
slaves to Illinois, freed them there and distributed among
them a large portion of his estate. Finally settling in
this State, he continued his labors in the gospel with
extraordinary success until the close of life, greatly en-
deared by his labors and sacrifices and noble Christian
character to the entire community. He had remarkably
correct views of the gospel, great faith in God and in
Providence, praying always for everything, and urging
the necessity of a new and of a divine life, of spiritual-
mindedness, of entire devotion to God and of the pres-
ence and aids of the Holy Spirit. In church discipline
also he desired to see a strict enforcement of the Scrip-
ture precepts and a prompt separation of those who
walked unworthily. Removing finally to Eureka, in
Woodford county, he died in September, 1861. His
brother Francis, emigrating to Missouri in 1836, has
labored most successfully in that State, and still preaches
as well as ever, though eighty years of age, having
been for more than half a century engaged in the
ministry.

The union of the churches in Georgetown, Lexington
and Paris led at once to the union of the Christians and
Reformers throughout the State. This was greatly pro-
moted by the efforts of John Smith and John Rogers,
who had been appointed at the Lexington meeting to
visit all the churches and hold meetings in conjunction
with each other, and who were most successful in re-
moving any lingering doubts or prejudices—a result to
which Elder Stone’s earnest and intelligent advocacy of
the movement greatly contributed. Thus, as the latter
had foreseen, Christian love resolved, by simple and
direct methods, differences and difficulties which would
probably have been only augmented by any system of

EFFECTS OF CHRISTIAN UNION. 387

church representation or any formal general convention,
and Mr. Campbel. rejoiced in an issue which he greatly
desired to see accomplished, but which he, for a time,
feared was prematurely effected. He thought sufficient
time had not perhaps been allowed for a thorough com-
prehension of the principles of the Reformation, and
dreaded lest these should in any wise be overruled or
lost sight of in so sudden and unceremonious an ar-
rangement. His misgivings, however, proved to be
entirely groundless. Everywhere throughout the united
churches these cherished principles were found to be
sincerely approved and carried into effect. Untaught
questions were no longer debated ; baptism for remission
of sins, which had been adopted by many of the Chris-
tian brethren before the union, was universally prac-
ticed; weekly communion was generally adopted, and
stricter rules recognized in relation to church order and
discipline. All were united upon the Bible alone, and
with the most fraternal feelings strove together for the
faith and institutions of the gospel. Nor was the effect
less striking as respects the community without. Never
before had the word of God manifested so much power
in the conversion of sinners. Never before were meet-
ings so successful in bringing the people to an intelli-
gent and scriptural profession of Christ. Multitudes
were added to the churches throughout the State, and an
impetus was given to the cause by the union of the two
people, which served to illustrate the overwhelming
power which the gospel would exert upon the world if,
in like manner, all the sad divisions of Protestants could
be healed. The sectarians of Kentucky, who had fore-
told a speedy disruption of the union, were surprised to
find their vaticinations unfulfilled, and not less grieved
at the inroads continually making upon their own power,

488 MEMOIRS OF ALEXANDER CAMPBELL.

which, from this period, steadily and rapidly declined,
until the Reformers became by far the most numerous
and influential body in the State.

Mr. Campbell, himself, previous to the union, was
not fully aware to what extent the principles advocated
in the ‘“‘ Christian Baptist” had been diffused in Ken-
tucky. Many of the Christian preachers, indeed, were
already fully satisfied of their correctness, and some,
as has been seen, had openly adopted them even before
B. W. Stone had fully yielded his assent. To those of
this class, already mentioned, may be added B. F.
Hall, who, in 1826, on returning to Kentucky from
some meetings in Tennessee, where many ‘‘ mourners”
were left uncomforted, and during which he had be-
come greatly impressed with the conviction that the
modern administration of the gospel must differ greatly
from that in use in primitive times, happened at the
house of a friend to meet with the McCalla debate.
Turning the leaves slowly over, his eye caught Mr.
Campbell’s remarks on the design of baptism. Read-
ing it carefully, he had scarcely finished, when he
sprang to his feet and clapping his hands, cried out,
‘« I have found it! I have found it!”

t I gave thanks to God,” he said in speaking of the inci-
dent, “ I had found the keystone of the arch. It had been
lost a long time. {had never seen it before—strange that I
had not! But I had seen the vacant space in the arch a hun-
dred times, and had some idea of the size and shape of it,
and when l saw baptism as Mr. Campbell had presented it,
I knew it would exactly fit and fill the space. I felt as if
converted anew, and was far happier than when I first made
profession, and far more certain that I was right. Now all

was light around me, and I felt that I was standing on a
rock.

“In the summer of 1826,” he continues, “I met B. W.

VISIT TO RICHMOND. 38y

Stone and spoke of the matter to him. He told me that he
had preached it early in the present century, and that it was
like ice-water thrown on the audience; it chilled them, and
he had in consequence abandoned it altogether. I insisted it
was God’s truth, nevertheless, and that I feit compelled to
preach it at the meeting to which we were then going. He
begged that I would not preach it while he was present, and
said he was to leave after meeting on Lord’s day morning,
and then I could do asI thought proper. I complied with
his request, but preached it privately to those who appeared
concerned, and five of them were induced to take the Lord at
his word, whom I immersed the next morning for the remis-
sion of sins. Our venerable Samuel Rogers was present at
that meeting, and was the only preacher who did not oppose
the doctrine.”

Some time after the union was accomplished in Ken-
tucky, Mr. Campbell paid a visit to the East, accom-
panied as far as Richmond by his father, who designed
to make a tour through North Carolina and to dissemi-
nate there the principles of the Reformation. He was
attended also by his daughters Maria and Eliza, the
former of whom, in January preceding, had been mar-
ried to R. Y. Henley, and who, with her husband, was
now on a visit to East Virginia. B. F. Hall, also, who
had arrived at Bethany shortly before, continued with
Mr. Campbell during the most of his tour. Preaching
at Fredericksburg, Bowling Green and other points, he
arrived at Richmond about the 24th of October, and
addressed the citizens in the new meeting-house, called
‘c Sycamore” from the tree which shades its doors. The
meeting being continued for some days by Mr. Camp-
bell and others, among whom was D. S. Burnet who
had been for some weeks in East Virginia, some twenty-
five persons were added to the church. Mr. Campbell
preached also at several points in the vicinity of Rich-

33 *

390 MEMOIRS OF ALEXANDER CAMPBELL.

mond, and finally passing down to Jamestown, York
town and Norfolk, took passage in the ‘Columbus’
for Baltimore, where several meetings were held with
great benefit to the cause.

Proceeding thence direct to New York, he found the
Church there divided into several parts, owing to ex-
treme views in regard to church order and unanimity
of opinion. His labors were therefore chiefly directed
to the restoration of unity and the correction of existing
errors among the brethren, and were, to a considerable
extent, successful in preparing the way for a reunion,
which happily occurred in March, 1835. While here,
he addressed the numerous skeptics of the city at Tam-
many Hall and Concert Hall on several occasions, ob-
taining a very respectful hearing and making a pro-
found impression. At the.close, Mr. Offen, in behalf
of one of their societies, presented him with the fol-
lowing thank-offering :

“ Sır: The trustees and members of the society of Moral
Philanthropists (of which I am also a member) have de-
puted me to present to you their thanks for your friendly visit
to Tammany Hall, being highly pleased with the splendid
talents they have witnessed, connected with erudition the most
profound, which has both delighted their ears and conferred
dignity upon their hall. The friendly sentiments you have
also expressed toward skeptics, appealing to them as men—
as honest men—instead of treating them with contumely, as
do the Christian priesthood of New York, are specially noted.
These kind feelings, sir, they duly appreciate, and to them
they heartily respond. As it respects some of the evidences
of the Christian religion, you have candidly and ably stated
them. Should a change take place in our views on that
subject, be assured it will be honestly and publicly avowed.

“ In the event you should again visit New York, you will
be to us always a welcome guest. Permit me, sir, to tender

EXCLUSION OF PAUL. 391

to you their best wishes for your health and prosperity, and
be pleased to accept the full assurance of their high esteem.”

During his stay at New York, he delivered several
discourses in the Laurence Street Church, where Dr.
Barker presided, and in Union Chapel, where ten per-
sons came forward for baptism, two of whom had been
skeptics. On one occasion in passing up Broadway he
was struck with a statue placed in a niche in the front
of St. Paul’s Church, and in his characteristic vein of
humorous satire made it the subject of a short article
in the ‘*‘ Harbinger,” headed ‘‘ Turning out the Apos-
tles,” in which he says:

‘One of the most appropriate designings in the various
models of architecture in the church-building department in
the city of New York is to be seen at St. Paul’s Church,
Broadway. Whether by accident or design in the plan of
the chief architect, one thing is certain, he has most symboli-
cally, graphically and emphatically pictured out the truth.
On the outside of the church, in a very substantial and plain
niche, facing the great thoroughfare, there stands in marble
the Great Apostle. He seems greatly offended at being turned
out of doors; has his parchments under his arm and his staff
in his hand, as if hasting out of the walls of the cathedral.
The little old man appears careworn and vexed with what he
has seen within, and seems to cast an eye to heaven, welcom-
ing the peltings of the storm rather than the mummery
and the mockery of the blind adoration and insulting homage
of wood and stone—instead of the religious obedience of man
and woman to the Master through the traditions which he
was commanded to deliver to the Church of Christ. The
apostles, indeed, are turned out of all the fashionable churches
in all the Atlantic cities, as far as we are able to judge. They
are not only exiled from the great cathedrals with crosses
and cowls, from the St. Pauls’, the St. Peters’, the St. Johns’
and the Christs’ churches of English and Roman Episcopacy,
but from the religious theatres of all the daughters of the Scarlet

392 MEMOIRS OF ALEXANDER CAMPBELL.

Lady. Thousands of dollars are squandered in all the pomp
and pageantry of the pride of life to beautify and adorn
masses of brick and stone, rather than to cover the nakedness
and to feed and educate the inmates of the ‘sordid huts of
cheerless poverty.’ Pulpits built of mahogany, cushioned
and crimsoned in all the gorgeousness of unblushing pride,
like inner temples, costing from two to three thousand dollars,
environ the object of their adoration—encircle the golden
altar on which they present their weekly oblations to that god
who delights in a splendid house, in the ornaments of crim-
son and scarlet, in gold and silver, in the melodies of organs
and the sound of unbelieving and unsanctified choristers, more
than in the incense of a grateful heart.”

During this period Mr. Campbell had himself many
practical illustrations, not only of the unpopularity of
the apostles but of those who in their name sought to
reform religious society. These were exhibited not
only in the usual form of detraction and misrepresenta-
tion, but in the absolute refusal by the religious parties
to admit him to speak in their houses of worship. In
New York he was refused all the Baptist meeting-
houses. Even Archibald McClay, formerly one of his
warmest friends, denied him the use of his house, be-
cause, as he said, ‘‘ he was not in full fellowship with
the Baptists.” At Philadelphia, which he next visited,
he experienced similar treatment. Mr. Chambers, who
with his Presbyterian congregation had, as formerly
stated, rejected creeds some years before, assured Mr.
Campbell of his sincere wish that he should occupy
his pulpit, but through the influence of the Baptists, as
was supposed, his elders refused assent. He spoke,
therefore, in a house courteously tendered by the Uni-
versalists, as well as in the Callowhill street meeting-
house, where during his stay some sixteen persons
were added to the disciples meeting in Bank street,

WILLIAM BALLANTINE. 393

under the care of William Ballantine. This excellent
man, formerly in charge of one of Robert Haldane’s
seminaries at Elgin, and whose essay on the elder’s
office had occasioned so much division in the Haldanean
churches on the subject of church order, was now
engaged at Philadelphia in teaching classes in Greek
and Hebrew. Like many of his coadjutors in Scot-
land, he had been opposed to immersion, and had even
written a work in favor of infant sprinkling, which, as
elsewhere stated, falling into the hands of Robert Tener
of Dungannon, had for a time deterred him from being
immersed according to his previous intentions. Mr.
Ballantine afterward, however, became enlightened on
the subject and was himself immersed, so that when
Robert Tener, in 1833, emigrated to the United States,
the first person who arrested his attention upon landing
at Baltimore and uniting with the church there, was
William Ballantine, then a prominent member of the
congregation. Mr. Campbell, after leaving Philadel-
phia, preached three times at Baltimore, also at other
points in Maryland, reaching home after an absence
of upward of three months, during which he had
traveled seventeen hundred miles and delivered about
eighty discourses. Much good had been accomplished,
and about seventy persons in all added to the churches
during his tour. Soon after, D. S. Burnet, calling at
Baltimore on his way to Cincinnati, held some meet-
ings, during which the church received an addition of
fifty new members. Everywhere, Mr. Campbell had
left scriptural truths so deeply implanted in the minds
of the people that the fruits could be gathered long
after his departure. After some time, William Ballan-
tine visited Bethany, and Mr. Campbell published for
him an edition of his essay on the elder’s office, which

394 MEMOIRS OF ALEXANDER CAMPBELL.

was well received by the churches. The questions,
however, of which it treated had been long since con-
sidered and determined among them, and the scriptural
truths it urged in relation to elders had been already
embraced in the ‘‘ ancient order of things.”

On January 24th of this year (1834) another daughter
was born to Mr. Campbell, and named Virginia. On
the 24th of June following his eldest daughter, Jane
Caroline, died of consumption. During the preceding
winter she had removed from Nashville, Tennessee,
with her husband, Albert G. Ewing, and her three
children, to reside near Bethany, but a severe cold
contracted during the journey at once awakened into
activity the pulmonary disease inherent in the family,
which proved rapidly fatal. Amiable in her disposition
and patient in suffering, she calmly resigned herself
in the midst of happiness and youth into the hands of
the Redeemer im whom she had put her trust, and died
in the hope of a blissful immortality.

Continuing unremittingly his editorial and other
labors, Mr. Campbell not only maintained his positions
against all assailants, and made successful raids into the
territories of his opponents, but cultivated with assiduity
the wide domain already possessed. James G. Bell,
an intelligent, zealous and amiable disciple, who some
years before had been an inmate of his family, had left
by his will a small sum to be expended in essays on the
Patriarchal, Jewish and Christian dispensations, in pur-
suance of which Mr. Campbell this year printed for
distribution an extra embracing these subjects, but par-
ticularly expounding the nature and elements of the
kingdom of heaven. In this he adopted and pre-
sented an analysis given by Dr. Richardson three
months before in the ‘‘ Evangelist,” a periodical which

CHURCH GOVERNMENT. 395

Walter Scott had established at Carthage, Ohio. Pre-
viously, the phrase ‘‘ kingdom of heaven” had been sup-
posed to signify the Church, and in consequence of this
error various false interpretations had been given to
portions of Scripture. It was shown that the idea in-
volved in ‘“ kingdom” was a compound one, embracing
at least three distinct conceptions—viz., a king, subjects,
and the ¢errztory or place where the subjects lived
under the government of their king. In the kingdom
of heaven Jesus was the rng, those who had acknow-
ledged him were the subjects, and the world (xoaj0<)
in which they lived was the ¢errztory. This view both
Mr. Campbell and Mr. Scott regarded as an important
addition to the truths developed during the progress
of the Reformation, as it served to elucidate various
portions of Scripture, and to correct false and mis-
chievous applications of the teachings of Christ, as
especially exemplified in the parable of the tares
(Matt. xiii.).

Much attention was at this time given to subjects of
church order and discipline arising from the peculiar con-
dition of the churches. The union between the Re-
formers and the ‘‘ Christian” brethren in Kentucky had
extended itself through most of the Western States, and
immense numbers of new converts had everywhere
been added to the churches, which were, as yet, but
imperfectly supplied with elders, and but partially ac-
quainted with the rules and principles of church gov-
ernment. B. W. Stone, removing to Jacksonville, Il-
linois, established there his periodical, and by his per-
sonal labors and those of his coadjutors greatly extended
the spread of the gospel in the West. J. T. Johnson, in
connection with B. F. Hall, started a periodical in Ken-
tucky, where the former continued to labor with such

396 MEMOIRS OF ALEXANDER CAMPBELL.

indefatigable industry and success that he became
known as ‘‘the Evangelist of Kentucky,” and every-
where imparted strength to the churches by his unfail-
ing faith and courage.

Meanwhile, a young member, P. C. Wyeth, from
near Bethany, going to England, united in London with
the Scotch Baptist church there, over which William
Jones, author of various works on Ecclesiastical History
and former co-pastor with William Ballantine, presided.
Mr. Jones, much surprised to hear from Mr. Wyeth
the particulars of so extended a reformatory movement
in America, and conceiving that in its general features
it agreed with that attempted by Archibald McClean
and the Scotch Baptist churches, at once opened a
communication with Mr. Campbell and obtained some
of his works, with which he was so much pleased that
he determined to reproduce them in England in a peri-
odical which he entitled ‘* The British Millennial Har-
binger.” Thus the views of Mr. Campbell obtained
favorable access to the minds of a community, them-
selves professing a desire to return to the primitive
faith and practice, and numbering some thirty churches
in Great Britain, many of which, however, were small,
the one in London consisting of only thirty members,
under the pastoral care of Elders Jones and Nixon.
Elder Jones’ letters to Mr. Campbell and the replies
occupied considerable space in their respective Har-
bingers, until at the end of sixteen months William
Jones suspended his publication, alleging increasing
age and his desire to prepare for the press a volume of
sermons. Subsequently, he thought fit to express pub-
licly his dissent from some views which he erroneously
attributed to Mr. Campbell, but this sudden turn was
without avail to check the progress of free opinion, and

JAMES WALLIS. 397

the republication of Mr. Campbell’s writings was shortly
after resumed by the congregation of disciples meeting
at Nottingham, in a periodical called the <‘ Christian
Messenger, or a Voice from America,” edited by J.
Wallis, a devoted Christian and friend of Reformation,
who for a number of years, with marked ability and
prudence, continued to promote the interests of the
cause in Great Britain and Ireland, which thus received
in return the fruitage of those germs of independent
thought and religious truth which, within those realms,
had been long before implanted in the youthful mind
of Alexander Campbell.

34

CHAPTER XII.

Sectarian hostility—Tour to Nashville—Bishop Otey—Discussion with Mr.
Meredith—Tour to the Eastern States.

HE separation of the Reformers from the Baptists,
instead of lessening, had at first only increased,
sectarian hostility. At no former period had so great
rancor been manifested toward Mr. Campbell or more
strenuous efforts made to injure his reputation and excite
the animosity of the religious world against him. Al-
though the Reformers had been quite willing to frater-
nize with the Baptists, and in no case where they had
the majority in a church had excluded them, the attempt
was made to throw upon Mr. Campbell the odium of a
separation which the Baptists themselves had effected,
and to excite the sympathy of other religious parties, so
as to induce them to refuse him the use of their houses
of worship upon his tours, by representing him as having
no higher object than to divide the Baptists. Blinded
by their attachment to denominational theories and in-
terests, they were unable to perceive the noble purposes
for which Mr. Campbell labored, or to appreciate en-
larged and synthetic principles which, from the na-
ture of the case, can belong to no religious sect. From
the more elevated region of religious thought which
Mr. Campbell occupied, he could well look down with
pity upon all the vain attempts which were at this time

made to arrest the progress of his plea for the restoration
398

TOUR TO NASHVILLE. 399

of the primitive gospel and the original unity of the
Church. Knowing that a little time would correct un-
just representations, and that the means employed to
prevent the people from hearing him would only the
more excite their curiosity to hear, he continued with
unabated zeal to expose the errors and evils of sec-
tarianism and to exhibit the excellency of the simple
scriptural plan of salvation. Nor was he disappointed
in his expectations. It was not long until a calmer state
of mind supervened, and many were led to discover that
they had been mistaken in regard to Mr. Campbell’s
views and purposes. The Reformers, in consequence,
began to receive frequent accessions from the Baptist
churches in various places, and the community became
more and more enlightened as to the real nature of the
reform proposed.

During this period many important practical subjects
were treated by him in the ‘‘ Harbinger” very interest-
ingly in a series of dialogues, entitled ‘‘ Conversations in
Father Goodall’s Family Circle,” which were continued
for several years and were much admired, communicat-
ing a large amount of varied and valuable instruction
derived from the Scriptures and from the experience of
human life. He published also several severe articles
upon Roman Catholicism, to which he began now to
pay considerable attention, having been long satisfied
that it was its purpose to secure the political control of
the United States. In occasional essays, too, upon edu-
cation, he continued to manifest the great interest he
felt in this important subject.

In February, 1835, in company with his daughter
Lavinia, he made another tour to Nashville, and spent
several weeks in Tennessee in disabusing the public
mind of the false impressions made upon it by the mis-

400 MEMOIRS OF ALEXANDER CAMPBELL.

representations of his opponents. Great crowds every-
where flocked to hear him, so that it was seldom any
house could be found large enough to accommodate
them. While he was in Nashville some twenty persons
were added to the church there, which now numbered
about six hundred. He found several new churches in
the vicinity, established through the influence and labors
of a Brother Hardin, of whose piety and devotion he
entertained a high opinion. On the 30th of March, ac-
companied by T. Fanning, he set out for Louisville,
where a Brother Gates had been for some time laboring.
The church there, however, had not made much pro-
gress, having the use of the house of worship only a por-
tion of the time. Recently they had sold out their interest
in it to the Baptists and purchased a Methodist meeting-
house, where, with the able assistance of the eminent
Dr. T. S. Bell, who spoke for them as often as his pro-
fessional engagements would permit, their prospects
were more favorable. Here Mr. Campbell delivered
several discourses and afterward visited New Albany,
Jeffersonville and Madison, in Indiana, and spent some
days at Cincinnati, where the church was progressing
under the labors of D. S. Burnet. He also visited
Carthage, where Walter Scott and Dr. Richardson then
resided. After enjoying a pleasant interview with these
and other old friends, he passed thence again into Ken-
tucky and traversed the whole central part of the State,
having appointments at all the principal points, and re-
newing his happy personal intercourse with a great
number of his former acquaintances and fellow-laborers.
From Georgetown he repaired, in company with the
Hon. Richard M. Johnson, to his residence, eight miles
distant, where, in the evening, he addressed the Choc-
taw Indians of the Indian Academy. At Lexington he

BISHOP OTEY. 401

spoke twice in the hall of Transylvania University to
large audiences, and then, setting out with B. H. Payne
in his gig, he visited Paris and Mount Sterling, and
proceeded to Mayslick, where he held a two-days’ meet-
ing, aided by Brothers Gates and Hall. As he was
much exhausted by fifty days’ continual speaking, he
felt quite indebted to these brethren and to Aylett Raines
for the effective assistance which they rendered him at
various points in Northern Kentucky. At Mayslick he
met with John O’Kane, who, some time before, had dis-
tinguished himself by his successful labors in Indiana,
and had been recently preaching in Mason county,
Kentucky. This individual continued for many years
to sustain ably the cause of the Reformation in the
Western States, and especially in Indiana. Of a tall
and commanding figure, having a powerful voice, great
earnestness and considerable ability, he became the
means of adding great numbers to the churches. From
Maysville, where he spoke three or four times, Mr.
Campbell returned directly home, where he arrived
May roth, having been instrumental in inducing forty-
five persons to embrace the gospel during his tour, be-
sides removing much prejudice and in many ways pro-
moting the interests of the cause.

While he was absent, his mother, who still resided
with her daughter near West Middletown, Pennsylvania,
ended her days in great peace and with unshaken con-
fidence in the promises of her Redeemer. Of her last
hours, Thomas Campbell, who was present with her,
gives an interesting account in a letter to his daughter
Alicia, published in the ‘‘ Harbinger” for 1835, p. 284,
in which also he pays a touching tribute to her many
virtues. -

During Mr. Campbell’s visit to Tennessee he had

VOL. 11.—2 A 84°

402 MEMOIRS OF ALEXANDER CAMPBELL.

spent, by invitation, the evening of 18th March very
pleasantly with James Otey, bishop of Tennessee, at
his hospitable mansion. Amidst their pleasant conver-
sation upon various topics, the bishop introduced the
subject of the Christian priesthood in its relations to the
Christian ministry. At parting he presented Mr. Camp-
bell with a copy of a work by Bishop Onderdonk of
Pennsylvania, entitled ‘‘ Episcopacy tested by Scrip-
ture.” Having the subject thus brought to his atten-
tion, he addressed afterward a series of eight letters to
Bishop Otey, discussing the subject in the most cour-
teous manner, and ably pointing out the fallacies in
Bishop Onderdonk’s reasoning, as well as in the works
of J]. Esten Cook of Lexington, and of Chapman, who
had written in defence of Episcopal ordination. These
cogent and argumentative letters attracted much atten-
tion, especially in Tennessee; and though Mr. Camp-
bell courteously proposed to lay before his readers any-
thing which Bishop Otey might feel disposed to say, no
attempt was ever made to reply to them. About the
same time he became engaged in a discussion with Mr.
Meredith, of North Carolina, editor of the ‘* Baptist
Interpreter,” and subsequently of the ‘* Biblical Re-
corder,” whom he justly designated as ‘*one of the
most respectable and honorable of the Baptist ministers
in the South, a gentleman of very handsome attain-
ments,” and ‘* the ablest editor of the Baptists south of
New York.” Mr. Meredith had written a series of
articles reviewing Mr. Campbell’s Extras on Remission
of Sins and Regeneration, and now offered to give him
page for page in his paper in order to discuss these
subjects. This unwonted liberality quite won upon Mr
Campbell, who at once accepted the proposition. Sub-
sequently, however, he was led to think that Mr. Mere-

POWER OF THE GOSPEL. 403,

dith was about to decline adhering to the arrangement
as he understood it, and in the July number for 1835
he noticed, in his peculiar way, the supposed fact in an
article commencing with the following queer analogy :
*¢ The full-moon face with which our friend Mr. Mere-
dith, of North Carolina, looked on us is now gibbous
and fast waning into the last quarter.” Mr. Campbell,
however, was misinformed as to the intentions of Mr.
Meredith, who remained quite willing to publish what
Mr. Campbell chose to write in defence of his Extras.
A discussion accordingly ensued, which, unfortunately,
from the want of a clear statement of the propositions
in dispute, consisted chiefly in a mere war of words, and
proved altogether unsatisfactory. Mr. Meredith ob-
jected to Mr. Campbell’s proposition in reference to the
gospel facts, affirming that ‘ when these facts are un-
derstood or brought into immediate contact with the
mind of man, as a moral seal or archetype, they deline-
ate the image of God upon the human soul.” Taking
this sentence apart from its connection, Mr. Meredith
understood Mr. Campbell to assert that the gospel facts
accomplished this work ‘of themselves.” Mr. Camp-
bell denied stating any such proposition, calling Mr.
Meredith’s attention to the context in which he had
said: ‘“ These [facts] are the moral seal which testi-
mony conveys to the understanding and faith brings to
the heart of sinners, by which God creates them anew
and forms them for his glory.” So far from represent-
ing the facts as accomplishing this ‘‘ of themselves,” he
had here expressly declared them to be a means or in-
strument in the hands of God, and in the proposition
itself had affirmed that these facts delineated the image
of God upon the soul, ‘‘ when understood and brought
into immediate contact with the mind of man,” thus

404 MEMOIRS OF ALEXANDER CAMPBELL.

leaving the question of co-operative agencies entirely
open.

“I do believe,” said Mr. Campbell in reply, “and have
clearly taught time after time, that the Spirit of God is the
regenerator, and that he does it only by his Word; and while
I cordially reprobate your theory, or rather that of Andrew
Fuller, about his previous holy principle and his regenerated
unbeliever, and all that philosophy, I do teach that the Holy
Spirit renovates the human mind by the instrumentality of
his Word; while you and many others seem to me to con-
tend that the Holy Spirit personally descends from heaven,
enters the human heart, and, without his Word, miraculously
creates a man anew.” ... “I pretend not to separate the
Word and the Spirit of God. I do not say the Word alone
nor the Spirit alone enlightens, sanctifies or saves. With
the Lord jesus I would pray to the Father, ‘ Sanctify them
through thy truth; thy Word is the truth.’ I would not say
with you, ‘ Sanctify them by thy Spirit alone.’”

On his part, Mr. Meredith denied holding the senti
ment which Mr. Campbell attributed to him, viz.: that
regeneration was accomplished without the Word. He
believed that there was an immediate and direct influ-
ence of the Holy Spirit in aid of the Word, and that
the ‘“ Word alone, unattended by the Spirit, was insuffi-
cient for this work.” Again he had said, ‘‘ It is to the
direct action of this omnipotent Spirit that the Word,
otherwise powerless, is indebted for its triumphs over
the natural heart.” This direct divine interposition thus
claimed, Mr. Campbell regarded as miraculous and as
nowhere promised in the Scriptures. He thought the
doctrine most pernicious, because it led men to dis-
regard or undervalue the word of God, looking for
sensible ‘‘ impressions” or ‘‘ operations” nowhere prom-
ised. He therefore utterly refused to commit him-
self to any positive statement or theory of the influences

DESIGN OF BAPTISM. 405

by which the facts of the gospel were brought into
immediate contact with the mind and heart of the
sinner. He thought it the duty of all to leave these
matters with God and simply to preach the Word.
Speaking of regeneration, he said,

“The human heart must be changed and renovated by
some cause; for unless the heart be reconciled to God,
purified, cleansed, xo man can be admitted into the society
of heaven. These views I have always presented to the
public. But the question is, How zs this moral change to
be effected? By the Spirit alone? By the gospel facts
alone? By the Word alone? I do not affirm any one of
these propositions. J never did affirm any one of them.

“ How the Spirit operates in the Word, through the Word,
by the Word, or with the Word, I do not affirm. I only
oppose the idea that any one is changed in heart or renewed
in the spirit of his mind by the Spirit without the Word.”

Thus it was that the matter continued as before, the
real question being, all the while, not whether influ-
ences accompanied the gospel, but what was the nature
of those influences; Mr. Campbell declining to discuss
or determine this, or to adopt the popular notions in
regard to this untaught question.

As respects the doctrine of baptism for the remission
of sins as set forth in Mr. Campbell’s first Extra, there
was really no appreciable difference between him and
Mr. Meredith. Upon this subject, Professor Ryland
of Richmond published about this time a discourse, in
which he denied that Peter was to be literally under-
stood to command the people to be baptized for the
remission of sins, and endeavored to show that the
Greek preposition, è, rendered for, should be trans-
lated čno, so that the meaning of Peter’s words might
be thus stated: ‘‘ Be baptized into the confession or

406 MEMOIRS OF ALEXANDER CAMPBELL.

doctrine of forgiveness.” This discourse Mr. Meredith
reviewed, and after disputing Dr. Ryland’s criticism
upon &ç, went on to say:

“« The proper question to be asked here, it appears to us,
is this: What is the scriptural import of the phrase, èis
&geow dpaptidy, in the text rendered ‘for the remission of
sins?” To answer this question in short we turn first to
Matt. xxvi. 28, and read as follows: ‘For this is my blood
of the New Testament, which is shed for many (èis ageou
duaptiwy) for the remission of sins.’ This passage is, in our
opinion, decisive. That the blood of Christ was shed ‘ into
the remission of sins’ or ‘into the confession or the doctrine
of forgiveness,’ we are sure no one will contend. On the
contrary, that it was shed for the remission of sins as an
end is equally beyond the possibility of a doubt. The same
phrase occurs Mark i. 4: ‘John did baptize in the wilderness
and preach the baptism of repentance (èis ageaty duapttwy) for
the remission of sins.’ This passage, when interpreted by
the former, as it ought to be, is not less certain and decisive
in its import. To say that John preached the baptism of
repentance zzfo the remission of sins would be to employ
language singularly obscure, if not altogether unintelligible.
See again Luke iii. 3: ‘And he came into all the country
around Jordan, preaching the baptism of repentance (é¢
dgyeoty duapttwy) for the remission of sins? The same remark
applies to this case which was made in relation to thu pre-
ceding. These, including the passage in question, are the
only instances in which the phrase ès dgeow duaptiwy occurs
in the New Testament. That the first case is decidedly in
favor of the present rendering, for the remission of sins,
and that the others are but little less so, it seems to us cannot
admit of a doubt. To say the least, there is certainly no
evidence in favor of the rendering proposed by the author.”

After objecting, then, to the rendering or paraphrase given
by Dr. Ryland, as well as to the theology implied in it, he
says, in conclusion, “ We object in the last place to the neces-

CANDOR OF AN OPPONENT. 407

sary tendency of the argument before us. This argument, if
we understand it correctly, goes to show that baptism has no
sort of connection with remission; and that although a posi-
tive institution of the New Testament, and the only author-
ized medium of admission into the Christian Church, it is
nevertheless a matter in which the sinner’s salvation is in no
way concerned. Now, when we hear two evangelists speak
of the baptism of repentance for the remission of sins—when
we hear the King himself in his last commission affirm that
‘he that believes and is baptized shall be saved’—when we
hear an apostle acting under that commission require the
people to ‘repent and be baptized for the remission of sins’—
when we hear Ananias say to Paul, ‘And now why tarriest
thou ? Arise and be baptized and wash away thy sins-—we
believe that all these must mean something. And when we
call to mind that three thousand were baptized on the same
day of conversion; that the household of Cornelius had no
sooner given evidence of repentance than Peter demanded
their baptism; that the Ethiopian eunuch was baptized in
the midst of his journey, and that the Philippian jailer and
his household were baptized at midnight,—we cannot but be-
lieve that baptism has a much more important connection
with salvation and remission than is now generally supposed.
At any rate, we cannot but suspect the expediency of any
attempt to explain away the force of passages which, if we
be not much mistaken, are well sustained by the analogy of
faith and the usus loguendt.”

Such plain admissions as these brought, as a matter
of course, upon Mr. Meredith charges of ‘‘ Campbellism”
from some of his brethren, but he was too independent
and high-minded to yield his convictions of truth to any
partisan clamors. Some years after, he thus wrote to
a correspondent who accused him of agreeing with Mr.
Campbell :

“ That the Scriptures have connected baptism and remis-
sion in some sense it is worse than useless to deny. We are

408 MEMOIRS OF ALEXANDER CAMPBELL.

aware that attempts have been made to destroy the force of
the passages referred to; but always with such success as to
betray the nakedness of the land, and at the same time to
illustrate the deplorable effects of partisan prejudice. On
this point, Mr. Campbell has always had the advantage of his
opponents. He has triumphantly quoted such passages as
Acts ii. 38, against which nothing has ever been offered better
than a flimsy criticism or a palpable perversion of apostolic
teaching.

“Here we have taken different ground from the rest of our
brethren. We have promptly conceded to Mr. Campbell
everything which candor seemed to demand. We have con-
ceded that the evangelists and apostles, in the places referred
to, meant what they said. We have conceded that, in a given
sense, and under certain limitations and for certain ends, re-
mission has been connected with baptism.” Upon this, Mr.
Campbell remarked: “ The above concessions contain all that
we are anxious to maintain. ‘If the evangelists and the
apostles meant what they said in the places referred to’ for
proof by us, we ask no more: for it was always alleged by
us that ‘in a given sense and under certain limitations and for
certain ends, remission has been connected with baptism.’
We never went further than this; our opponents said we did,
but no man can show from our own language that we have
ever transcended the words above quoted from Mr. Meredith.”

The above candid and manly utterances of Mr. Mere-
dith, so far from creating disaffection among the Bap-
tists in North Carolina, only increased their respect for
him, and tended to diffuse throughout the extensive
Chowan Association to which he belonged a spirit of
gentleness and liberality toward the Reformers scarcely
found elsewhere. The consequence was, that division
did not occur among the churches there, and the Re-
formers, both preachers and people, continued to hold
and to express their sentiments without hindrance.
And it is worthy of note that this concession to the

ASSAULT UPON INFIDELS. 409

ancient spirit of Baptist toleration and freedom enured
greatly to the benefit of the Baptists themselves in North
Carolina, where the memory of Mr. Meredith, who was
distinguished no less for piety and talent than for inde-
pendence and candor, is still fondly and most deservedly
cherished.

In the spring of 1836, at Mr. Campbell’s desire, Dr.
Richardson removed from Carthage to Bethany to assist
in the editorial duties of the ‘‘ Harbinger,” in order that
Mr. Campbell might be enabled to spend more time
abroad in answer to many urgent calls. On the 3oth
of May, he accordingly set out on a tour to the North-
east, accompanied by T. Fanning of Nashville, and J.
Taffe, of Wilmington, Ohio. Mr. Taffe had some time
before abandoned the legal profession and devoted himself
to preaching. He was much esteemed by Mr. Campbell
for his abilities and many agreeable qualities, and es-
pecially for his earnest and intelligent advocacy of the
cause of truth, whose interests he labored to promote,
not only by his public addresses, but by the publication
of various pamphlets, in which he treated some of the
important subjects connected with the gospel in a very
cogent and effective manner.

As some leading skeptics were at this time very
actively propagating their sentiments in Northern Ohio,
Mr. Campbell visited Ravenna, where he spoke six
times, exposirg the dark and dreary speculations of
the Free-Thinkers, who were publishing there an infidel
paper, deriving its contents largely from the ‘‘ Boston
Investigator,” edited by the apostate Kneeland. Pass-
ing thence to Cleveland, he delivered several lectures
on the evidences of Christianity, inviting the doubting
to state their objections publicly. One of the leaders

of the skeptics there, Mr. Irad Kelley, availed himself
35

410 MEMOIRS OF ALEXANDER CAMPBELL.

of this privilege, and Mr. Campbell replied. Great
interest being manifested by the people, the discussion
was continued, and at the next meeting Mr. Kelley de-
livered a long tirade against the Bible, full of reckless
assertions and incorrect statements. Mr. Campbell
having become quite hoarse, requested Matthew Clapp,
who had some time before married his sister Alicia, and
happened to be on the ground, to reply to Mr. Kelley,
which he did with much point and argument.

In the mean time, Dr. Samuel Underhill appeared on
the stage as the defender of skepticism, and requested
to be heard. A discussion consequently ensued, taking
a somewhat wide range, during some eight or ten half-
hour speeches, after which Mr. Campbell was requested
to deliver a continuous argument on the subject of
miracles before the citizens, Dr. Underhill being al-
lowed to offer a reply. When the time for delivering
this discourse arrived, a very large concourse was pres-
ent, and Mr. Campbell presented a very powerful and
overwhelming defence of miracles, dwelling in conclu-
sion upon prophecy as a miracle to those who witnessed
its fulfillment, and pointing out the dispersion and pres-
ent state of the Jews, and the rise of the Man of Sin in
the Christian Church, as matters thus clearly foretold
and fully verified before the eyes of the present genera-
tion. When Dr. Underhill rose to respond, the con-
gregation seemed disposed to adjourn, upon which the
doctor appointed a meeting for the next morning, when
but few attended, and he made but a feeble reply. Mr.
Campbell then recapitulated the points made during the
discussion, and contrasted the prospects and ultimate
termination proposed in the two systems of Christian-
ity and of infidelity with commanding eloquence and
power. After a friendly exhortation to his antagonists,

TOUR TO THE EAST. 41,

he then closed the discussion, during which the greatest
courtesy and good feeling had been preserved, and the
effect of which was very marked in checking the prog-
ress of infidelity in that quarter.

It is unnecessary to pursue minutely the incidents of
this laborious trip, undertaken in the midst of oppressive
summer heats and the still more depressing evidences
of the deep and unfounded religious prejudices with
which the minds of the communities which he now,
for the first time, visited, had been imbued by misrepre-
sentation and bigotry, and which led the religious parties
to deny to him everywhere the use of their houses.
Some of his private letters written on his way may here
furnish sufficient detail, while they will afford a more
grateful view of the feelings and affections governing
his inner life. That love for man as man, which in-
duced him to undergo so many toils and sacrifices to
dispense the blessings of the gospel, manifested itself
even in the minutest matters. It led him habitually to
send his salutations and kind wishes by name even to
his domestics and to the hired blacks and the humblest
Roman Catholic laborers on his farm. Nor is the ele-
vated character of his aspirations less evident in the
tender solicitude which he ever manifested for the
Christian progress and perfection of the various mem-
bers of his own immediate family and for the happiness
of his intimate friends :

“ LAKE ERIE, June 11, 1836.
“My DEAR SELINA: The lake at this moment rolls in
waves under a very strong wind, about as fierce as when my-
self and Eliza sailed up the Chesapeake Bay. We are now
about sixty miles above Buffalo, and hope to be there to-night.
The table rolls so that I can hardly sit up straight. But how
pleasing the thought that we are always in the hand of our

412 MEMOIRS OF ALEXANDER CAMPBELL.

Father in heaven, who is at all times equally able to save us
from danger the most imminent as well as when no harm is
visible! . . . I have spoken in Cleveland now for the space
of six days in defence of the gospel. I trust much good will
resuit frora the discussions we have had with the skeptics of
that place.

“Mr. and Mrs. Hawley and their amiable daughters have
much affection for you, because Brother Hawley used to live
in Shrewsbury, and was well acquainted with your mother
before she was married. Add to this his great regard for the
truth and for those who know and obey it.

“I trust you are all attention, my dear, to your health, and,
next to your health, the education and improvement of our
dear children. Remember, this is the great business of life:
to transmit to those, and through those to whom you have
given birth, the knowledge of God and of his Anointed for
their sakes and for the good of others yet unborn. In this
way alone you cam pay your debts. Remember me most
affectionately to all my dear children. The elder branches
of my family are, I trust, daily improving in useful knowledge
and growing up in the study and practice of all that is lovely
and excellent.

“« My father left me in good health yesterday morning, and
will spend the summer in the Lake country. My kindest re-
membrance to all my household ; and for yourself, accept the
repetition of my conjugal and Christian love. Your husband,

“A. CAMPBELL.”

“ LEWISTOWN, N. Y. (opposite to Queenstown Heights and General

Brocks’ monument in Upper Canada, famous for the Bawtett
of 1814, Niagara River), June 18, 1836.

“MY BELOVED WIFE AND DAUGHTERS ELIZA, LAVINIA
AND CLARINDA CAMPBELL, greeting: Health and salvation
through our God and Father and our Lord and Saviour Jesus
Christ !

“ Dearly Beloved: Next to my own personal and eternal
salvation through my Lord and Saviour, there is nothing on
earth dearer to me .han your present, spiritual and eternal

DOMESTIC AFFECTION. 413

good. I wish you to be intelligent, pure and influential on
earth, loving and beloved as far as mortals like you can be;
to be ornaments in the kingdom of Jesus Christ, respectful
and respected, honorable and honored, good and happy as my
wife and daughters ought to be. On you all God has be-
stowed good mental capacities, powers of acquiring and com-
municating knowledge, fine feeling and many excellences
capable of much improvement and of rendering you very
useful in society. Now let me say to you that you are thereby
under great responsibilities, and let me remind you that you
all seek to be more intelligent, more amiable and more ex-
emplary every day. I do not say this as though I did not
think you are as much so now as any of my wide and ex-
tended acquaintances, but because I wish you to be of un-
rivaled excellence.

“I am just accidentally spending the night at the stage-
office, waiting to start in the morning at three o’clock for the
canal at Lockport. We have spent three days at the Falls
of Niagara on the American and Canada sides, an account
of which we will send you in a few days. I have not had
such a feast in many years as I have enjoyed for three days.
The scenes here beggar all description. This place is visited
by men of all nations. One hundred gentlemen and ladies
have been at our hotel for the last three days—from Boston,
Paris and various American cities. I only spoke once since
my arrival, and am rather here incognito for recreation.
There are many very elegant ladies, highly cultivated and
refined, from Boston and New York, as well as from other
places, but none for Whom God has done more intellectually,
morally, and, indeed, in every way, than for my excellent
wife and amiable daughters. And, therefore, it is my wish
that you should all know how much God has done for you,
that you may love, admire and serve him more and more.

“ Take care of your health, your mind, your time, and keep
your hearts from forgetting the Chief among the ten thou-
sands—the Lord who has redeemed us. I cannot describe to
you my feelings or regrets when I see so many of the fine

35 *

414 MEMOIRS OF ALEXANDER CAMPBELL.

ladies of the country, and from the first circles, aliens from
God and Christ—those who from their commanding emi-
nence in society could influence many, themselves without
religious feelings and without the proper knowledge of God.
Seeing those of the first class so unapproachable and so
dead to the matters of religion stirs up my soul for you and
for many others. Seek to shine in all moral excellence and
to be valiant for the truth.

‘‘ Remember me to Maria with all affection. I have for
her the highest esteem and affection. My younger children
are not yet capable of entering into these matters. God
knows that I desire that they may be his children as they are
mine, and that they will be brought up for him. May he
bless them with all grace as he has blessed you all. Remem-
ber me most affectionately to Edwin and his Julia, to William
and his Selina, to my son Robert and his household, to Mother
Bakewell, to Theron especially, and particularly to my cousin
Enos, to Betsy, to Susanna, to Charles and to James, and to
Hugh McNally.

“ Present my kindest regards to Sister and Brother Richard-
son, and may the Lord God that has preserved me from a
thousand dangers, preserve you all, to his everlasting kingdom
is the prayer of your most affectionate husband and father,

** A. CAMPBELL.”

“ NEAR ROCHESTER, June 21, 1836.

“DEAR BROTHER RICHARDSON: I rejoice with you in the
pleasing intelligence that your Brother John has become to
you dear in the Lord as well as in the flesh. Of all the joys
that mortals taste in this vale of tears, those are the purest
which spring from the approbation of our heavenly Father,
and from the sight of our fellow-mortals turning with all their
hearts to the Lord. They only who have felt the pardon-
ing mercy of God in their own case can rightly appreciate
the benefits that accrue to others from their submission to the
Saviour, and therefore it is for them to rejoice in company
with the angels of heaven over sinners returning to God.
We are often solaced with those joys in the blessed work of

LABORS IN THE GOSPEL. 415

proclaiming the Word. For a week past, however, we have
not, owing to the most unpropitious circumstances—of con-
tinual rains and mud opposition—had one such occasion of
rejoicing. The towns on the canal are either wholly devoted
to mammon and infidelity or to mammon and sectarianism,
so far as we have found on an acquaintance of the last few
days.

“I commence to-day, June 24, a series of lectures in Roches
ter, in the midst of a population of 18,000. In the court-
house, too! Indications here are not favorable. The cause
has been crucified here by one prominent individual. But I
am not discouraged. We shall try. Yours truly and affec-
tionately, A. CAMPBELL.”

“ SYRACUSE, NEW YORK, July 8, 1836.

“« BELOVED SELINA: I have never been more busily en-
gaged in all my life than on the present tour. I am like one
settling in a new country, where everything is to do. I have
labored incessantly since I came into this State, disabusing
the public mind and teaching the disciples. There is a
powerful opposition consolidated against the truth. I have
spoken some thirty-seven times since I left home. I am now
at the residence of our Sister Lathrop, who resides with her
mother. She is one of the most amiable, intelligent and ac-
complished ladies in the city, and because of her piety and
great talents exercises great influence here.

“I am really very tired and willing to seek repose, and
could wish that my journey and my furlough were completed,
but I must patiently bear the toil and endure the pain in hope
of the reward. I have the great pleasure of enlightening
many, of relieving the distressed and broken in spirit, and of
making some rich in the faith and hope of Christ. I have
left a good odor for Christ in every place. Yesterday there
followed me nine miles a Presbyterian lady from Cicero—
where some persons had been immersed—with many tears,
desiring to obey the Lord. All the country behind me desire
my return. But, unfortunately, I have to leave every place
just when I get the prejudices broken down a little. This

416 MEMOIRS OF ALEXANDER CAMPBELL.

is a hard, worldly, skeptical place. To-night I speak to the
infidels.

“ The New Yorkers are intelligent and shrewd. Generally
the ladies are well accomplished ; some very refined, but not
superior to the Virginia ladies. They read much, work
little, but are great economists.

“A company have just this moment called in. I am called
on. My ardent affection for all my children and for your-
self.

“I need not say that on this earth there is to me none so dear
as the wife of . A. CAMPBELL.

“ The Lord bless you, my dear, and all my children. Give
my love by name to all of them, and remember me affection
ately to all my household.

“« Farewell once more. ACY

“ SARATOGA SPRINGS, July 23, 1836.

‘« MY DEAR SELINA: Through the kindness and constant
care of our heavenly Father I have safely arrived at this place.
It is now fifty-four days since I bade you, my dear Selina,
and my dear children, adieu, and during that time I have de-
livered fifty-nine public discourses and traveled more than
eight hundred miles. I came here on Wednesday, the 20th
inst., very much exhausted, and have in company with Father
Carman and Brother Taffe taken lodging for one week at a
private boarding-house, and am now quite comfortable. We
drink of these healing waters and bathe in them every day.
I have a shower bath every morning and a warm bath of the
mineral waters every evening, and have got my companions
all persuaded to follow my example; so that we eat, drink,
bathe and recruit ourselves here in good earnest in the midst
of all the gayety, splendor, equipage and show of this rich
and proud nation. . .

‘* Here they are from all States and countries, and from
Europe. The lame, the halt, the feeble are here drinking the
healing streams. But there are more, many more, here who
come to show themselves and to be seen rather than for health
—many ladies to look for husbands and many men for wives.

SACRIFICES AND TOILS. 417

So that we have beauty and fashion, pride and pomp in full
style and glory... .

« We shall leave here on Wednesday, the 27th, and pro-
ceed to Vermont, where I expect to preach on the 28th. Then
we shall pass on through New Hampshire into Massachusetts,
and proceed to the capital of the State. I expect to spend the
first week of August at Boston, and then to pass into Rhode
Island and Connecticut, and so on to New York city, thence
to Philadelphia, thence to Baltimore, thence to Bethany some
time in September. I have no doubt my tour will be useful
to many, and I think the cause of truth will be much sub-
served by it; but really it is a very great toil personal, and a
great sacrifice of domestic comfort.

“« To one who so much loves his wife and children and the
whole family circle, and delights in making them happy, it
is not an easy task to forsake them all for so long a time, but
when I think of Him who forsook the Palace of the Universe
and the glory of his Father’s court, and condescended to be
borr of a woman and to live in an unfriendly world, and to
be treated a thousand times worse than I have ever been, to
save us from our sins, I think but little of all I have done or
can do to republish his salvation and to call sinners to refor-
mation and to build up the cause of life, of ancient Chris-
tianity. My success in pleading the cause has been propor-
tioned to the means used and the interest felt by those who
co-operate in it, and I have no doubt but so it will con-
tinue to be.

“ My dearly beloved, take care of your health and that of
vur dear children, and see that the minds of the young are
not under some evil influence. Watch over our son, and re-
member he is a precious deposit committed to your and to
my care. I have not received one letter from you since I left
home—only a few lines at the foot of one. I cannot now
say where I could hear from you unless you would write forth-
with to New York city, if you receive this eight days after
date. If longer, write me at Philadelphia.

“I need not mention by name any of my children or any

voL. 1.—2 B

418 MEMOIRS OF ALEXANDER CAMPBELL.

brethren and sisters at Bethany, for them all I entertain the
esteem and atlection due to them, of which you may remind
them; while I remain your sovereign husband, liege lord, till
God himself dissolves the covenant by taking one of us to
himself. In which hope of being taken to the Lord I remain
truly and affectionately yours, as you are mine till that day,
« A. CAMPBELL.”

After spending a week at Saratoga, where he de-
livered two addresses, he visited several points in Ver-
mont, and after meeting with a church of disciples at
Pawlet, took passage for Boston, where he was kindly
received by Brother Himes, elder of the Christian
church there, to which he delivered several discourses
during his stay.

He was much impressed by what he observed in the
New England States, and in his journal pays to them
the following just tribute: —

‘*For general intelligence, morality and good order I need
not say that in the New World no city surpasses—I say more,
no city equals—the capital of New England. Puritanism,
with all its faults and foibles, has stamped a virtuous cha-
racter on the whole nation of New England, which centuries
have not effaced and which centuries to come cannot obliter-
ate. The severe discipline, stern morality and untemporiz-
ing conscientiousness of the Pilgrim Fathers demonstrate
their excellency in the vigor, health, and prosperity of their
sons. And if the fruit of every tree is to test its character,
assured I am that no system of education hitherto adopted
has more to recommend it, as a whole, than that experimented
by those godly Protestants, founders of our free institutions,
which has given to the world so virtuous a race as that which
yet occupies the soil on which the pious Fathers first offered
the unbloody sacrifice of Christian gratitude in the savage
tents of Shem. I could not, on surveying the whole pre-
mises—the industry, economy, prosperity, wealth, morality
and religious regard for the Bible generally apparent in those

SUNRISE AT SEA. 419

old States—I say, I could not but congratulate myself and
my fellow-citizens of the West that we have so pure a cradle,
so healthful a nursery, from which to replenish the new States
with sons and daughters, who will transmit to future times
the good habits of the most virtuous and prosperous people
in the world.”

Visiting Lynn and Salem, he was much pleased with
his interviews with many of ‘* the Christians” of New
England, whom he found candid and intelligent, and
willing to be taught the way of the Lord more per-
fectly. Remaining in Massachusetts about two weeks,
he passed by way of Providence to New York. While
on the steamboat on the Sound he greatly admired a
sunrise which he witnessed and described. As an illus-
tration of his skill in what is termed ‘‘ word-painting,”
his account of it is here given:

“I awoke with the morning star, and going out on deck,
from the brilliant and mild appearance of the heavens I
anticipated the glories of a sun-rising at sea, and accord-
ingly hastened to awake my companions to enjoy with me
the richest of Nature’s feasts. Soon as we were all seated on
the upper deck at the stern, with our faces to the east, and
while yet the morning star beamed in a cloudless sky, we
began each to designate that point from which we expected
the sun to lift upon us his effulgent countenance. As we
gazed upon the pacific and silvery brow of the tranquil sea,
which, as a splendid mirror, seemed to reflect the glories
of the heavens fresh upon us with every tremulous swell
which urged us to the desired haven, we saw a brightness in
the orient which indicated to us the near approach of the
joyful monarch of the day. The crepuscular glimmerings
gradually spread over all the east, and as they swept a
loftier arch toward the empyrean, they assumed the bright-
ness of liquid brass; while deeply bedded in the far distant
horizon, two pyramidal columns began to rise, as if the
clouds from the Atlantic had suddenly formed themselves

420 MEMOIRS OF ALEXANDER CAMPBELL.

into pillars for the gates of the morning, erecting a sublime
port for the entrance of Nature’s luminary. Instantly the
empyreal sovereign streaked with gold the inner side of
these two colossal pillars, from between which he seemed
resolved to enter upon the race of a summer day. Deeper
and broader he laid on the molten gold till these two col-
umns, capped with rubies, stood gilded from top to bottom.
The curtain of night, which seemed to encircle this glorious
arch, culminated over the spot where the eyelids of the morn-
ing began to open; but before we could take the dimensions
of this new portico of day, the sun himself in all the gorge-
ousness of his own peerless glory, gently raised himself to
peep over the silvery deep from which he was about to
emerge. After a single glance, which dazzled on the back
of every gentle curl on the surface around him, he suddenly.
at a single bound, stood upon the sea, and by another effort
drew after him from the briny deep a golden pedestal as if
from a surface of liquid fire, on which he seemed for a
moment to sit, while from his dazzling locks floods of light
and splendor began to flow. His yellow hairs, as if bap-
tized in a sea of glory, dropped light and joy upon a world
starting into life, while the gradual expanding of his wings
proclaimed him about to fly the circuit of the universe.
Bidding farewell to sea and land, he began his flight to hea-
ven; and as he onward and upward bent his way, I was
reminded of Jesse’s son, who while a shepherd-boy used to
sing: ‘ The heavens declare the glory of God, and the firma-
ment showeth his handiwork. Day unto day uttereth speech,
and night unto night showeth knowledge. No speech nor
Janguage is there where their voice is not heard. Their line
is gone out through all the earth, and their words to the end
of the world. In them he has set a tabernacle for the sun,
who is as a bridegroom coming out of his chamber and re-
joiceth as a strong man torun a race. His going forth is
from the end of heaven, and his circuit to the end of it, and
there is nothing hid from the heat thereof.’ ”

After speaking several times in Philadelphia and

RETURN TO BETHANY. 431

Baltimore, he set out on the 3oth of August (1836), and
reached home safely, having been absent ninety-four
days, during which he traveled two thousand miles and
delivered ninety-three discourses, averaging one hour
and twenty minutes each. During the trip about
seventy persons in all had been immersed and united
with the churcher

CH Ab io om 2

College of Teachers—Roman Catholic debate—Discussion with Mr. Skinner
—S. W. Lynd—Christians among the sects—Mr. Styles.

N a few weeks after his return from his Northern
tour, Mr. Campbell visited Cincinnati, where he had
agreed to deliver a lecture before the College of
Teachers. This association consisted of those who
were or had been teachers, and its sessions were devoted
to public lectures on education and to discussions upon
the various important questions connected with that sub-
ject. When the college met, 3d of October, Dr. Joshua
L. Wilson gave the introductory lecture, in which he
recommended the Bible as a universal school-book. To
this objection was made in the subsequent discussion by
Bishop Purcell, who had formerly been in charge of the
Catholic seminary, ‘‘ Mount St. Mary’s College,” at
Emmittsburg, Maryland. Mr. Campbell, surprised at
the bold manner in which the exclusion of the Bible
from the public schools was advocated, was still more
so when, after the delivery of his own lecture on ‘* Moral
Culture,” in which he had connected the rapid march
of modern improvement with the spirit of inquiry pro-
duced by the Protestant Reformation, Bishop Purcell
took strong exception to this doctrine, openly affirming
that ‘‘ the Protestant Reformation had been the cause of
all the contention and infidelity in the world.” As this

proposition was quite foreign to the business of the con
422

ANTECEDENTS OF DEBATE. 423

vention, where religious discussions were not allowed,
Mr. Campbell informed the bishop that, if he wished a
discussion on that subject, he was prepared for it, and
would attend to it when convenient to him, but that in
the College he could only defend his assertion as to its
bearings on education. Bishop Purcell, in reply, de-
clared himself in favor of free discussion, saying that
his word was the word of God, commanding, ‘‘ Let there
be light.” As he did not, however, signify his accept-
ance of Mr. Campbell’s proposition, the latter, after the
meeting, gave public notice that he would speak upon
the subject on the Monday evening following in the
Sycamore Street meeting-house. At the close of his
address, Bishop Purcell, who was present, was invited
to reply, but requested an adjournment to the next
evening, when he spent most of the time in a tirade of
abuse against Martin Luther and the Reformation, and
when Mr. Campbell proposed to have the discussion
subjected to moderators and to proper rules, declined
any further debate. Mr. Campbell then, on the follow-
ing evening, in the Wesley chapel, addressed a very
crowded assembly upon the subjects involved, and gave
notice at the close that he designed to prosecute the
matter no farther, summing up the whole, however, in
six propositions, which he declared himself at any time
able to sustain. Next day he received the following
note:
“CINCINNATI, October 13, 1836..

“To THE Rev. Mr. CAMPBELL:

“Dear Sir; The undersigned, citizens of Cincinnati, hav-
ing listened with great pleasure to your exposure and illus-
trations of the absurd claims and usages of the Roman Catho-
lic Church, would respectfully and earnestly request you to
proceed immediately to establish before this community the
six propositions announced at the close of your lecture last

434 MEMOIRS OF ALEXANDER CAMPBELL.

evening. This request is made under the conviction that the
present state of feeling in this city, and the critical state of the
country with reference to Romanism, demand this, and will
fully justify such a course, and also with the expectation that
it may result in much good to the cause of Protestantism in
the West.”

This letter was signed by a large number of the most
respectable citizens, and the following P. S. was added :
‘« One-half of the city could be obtained would time
permit. Fearing your hasty departure induces the
above persons to hand it in without delay.”

Mr. Campbell, in reply, after giving a brief statement
of the circumstances which had led to the introduction
of the subject, and re-stating his propositions, frankly
consented to sustain them publicly against Bishop Pur-
cell or any of the Catholic ‘priesthood, stipulating only
that, in order to give proper publicity to the matter and
to afford him time to fulfill his existing engagements,
the meeting should be postponed till about the beginning
of the new year, when he would, either in a discussion
or in public lectures, endeavor to maintain the proposi-
tions he had submitted. Bishop Purcell having subse-
quently consented to meet Mr. Campbell, the propo-
sitions were arranged as follows:

‘© 1, The Roman Catholic institution, sometimes called the
Holy Apostolic Church, is not now nor was she ever catho-
lic, apostolic or holy; but is a sect in the fair import of that
word, older than any other sect now existing ; not the ‘ mother
and mistress of all churches,’ but an apostasy from the only
true, apostolic and catholic Church of Christ.

“2. Her notion of apostolic succession is without any
foundation in the Bible, in reason or in fact; an imposition
of the most injurious consequences, built upon unscriptural
and anti-scriptural traditions, resting wholly upon the opinions
of interested and fallible men.

RULES OF DISCUSSION. 425

“3. She is not uniform in her faith or united in her mem-
bers, but mutable and fallible as any other sect of philosophy
or religion—Jewish, Turkish or Christian—a_ confederation
of sects under a politico-ecclesiastic head.

“4. She is the Babylon of John, the Man of Sin of Paul,
and the Empire of the Youngest Horn of Daniel’s sea
monster.

“5. Her notions of purgatory, indulgences, auricular con-
fession, remission of sins, transubstantiation, supererogation,
etc., essential elements of her system, are immoral in their
tendency and injurious to the well-being of society, religious
and political.

“6. Notwithstanding her pretensions to have given us the
Bible and faith in it, we are perfectly independent of her for
our knowledge of that book and its evidences of a divine
original.

“7. The Roman Catholic religion, if infallible and unsus-
ceptible of reformation, as alleged, is essentially anti-American,
being opposed to the genius of all free institutions and posi-
tively subversive of them, opposing the general reading of
the Scriptures and the diffusion of useful knowledge among
the whole community, so essential to liberty and the perma-
nency of good government.”

The following were the rules of discussion :

«1. We agree that the copyright of the discussion shall be
sold to some bookseller, who shall have it taken down by
stenographers, and that all the avails of the copyright shall
be equally divided between any such two public charities
as Bishop Purcell and Mr. Campbell shall respectively
designate.

«2. That the discussion shal! take place in the Sycamore
Street meeting-house, and shall continue seven days, exclusive
of Sunday, commencing this morning, from half-past g o’clock,
A.M., to half-past 12, and from 3 to 5 P. M., each day.

«3. Mr. Campbell shall open the discussion each session,
and Bishop Purcell respond. During the morning session
the first speech of each shall not exceed one hour, nor the

36 *

426 MEMOIRS OF ALEXANDER CAMPBELL.

second half an hour. In the afternoon each speaker shall
occupy. only half an hour.

“4. The discussion shall be under the direction of a board
of five moderators, of whom each party shall choose two,
and these the fifth; any three of which shall constitute a
quorum.

“s5. The duties of the moderators shall be to preserve
order in the assembly and to keep the parties to the question.”

The moderators appointed were John C. Rodgers,
Mr. Hite, William Disney, Samuel Lewis and Jacob
W. Piatt. On Friday, January 13, 1837, the debate
commenced, and was conducted with the utmost order,
harmony and good feeling. A constantly increasing
interest was manifested by the citizens until its close.

As this discussion has been extensively circulated in
print, it would be unnecessary to speak particularly of
its merits, which kave been so generally acknowledged.
Some matters connected with it, however, and the im-
pressions made upon the community at the time, may be
given. Mr. Campbell, on this occasion, had to contend
against several unfavorable circumstances. On the
way to Cincinnati he had contracted a violent cold,
wnich rendered him feverish, and by which he was
much oppressed during the consideration of the first
three propositions. At the close of this period, upon
taking some medicine, he obtained relief, and a marked
difference was afterward noticeable in the clearness of
his voice and the vigor of his replies. His next speech
of an hour on the fourth proposition was so grand and
overwhelming that it made a most profound impression,
not only upon the audience, but apparently upon Bishop
Purcell himself, who, it was observed, seemed quite
unable to recover from the force of Mr. Campbell’s
graphic delineation of Romanism and its identification

PUBLIC EXCITEMENT. 427

with “the Babylon of John, the Man of Sin of Paul, and
the Little Horn of Daniel’s vision.” Meanwhile, Mr.
Charles Hammond, editor of the ‘‘ Gazette,” for whose
abilities Mr. Campbell entertained a very high respect,
had taken unexpectedly, as was supposed for political
and personal reasons, the side of the Catholics, and en-
deavored to forestall public opinion by representing the
debate as a war upon the Catholics, and as a failure in
the estimation of the citizens even while it was yet in
progress, and he had not himself heard the full discus-
sion of a single proposition. This misrepresentation
of public opinion led to a large meeting of the citizens
at the close of the discussion, at which the following
resolutions were passed:

“i, Resolved, That it is the unanimous opinion of this
meeting that the cause of Protestantism has been fully sus-
tained throughout this discussion.

“2. Resolved, That it is our opinion the arguments in
favor of Protestantism, and the objections to the errors of
popery, have not yet been met.

“3. Resolved, That we look forward to the publication of
this discussion as a powerful antidote to the sophistry and
arrogance of all the advocates of Romanism; and that we
have the fullest confidence in submitting it to the impartial
decision of the American people.

“4. Resolved, That we approve of the spirit and temper,
and were pleased with the power of argument and the authori-
ties by which Mr. Campbell sustained his positions, and con-
cur with him in possessing no unkind feeling or prejudices
toward individuals, but believe the principles of Romanism
inconsistent with our free institutions.”

A high degree of excitement prevailed through the
city, and some severe animadversions were published
in the papers upon the course which Mr. Hammond
had thought proper to pursue. A sharp correspondence

428 MEMOIRS OF ALEXANDER CAMPBELL.

upon the subject also took place between him and Mr.
Campbell, and distinguished clergymen, among whom
was Asa Shinn, who had heard the debate, felt called
upon to come forward and give their testimony as to its
merits. Among various notices, highly complimentary
to Mr. Campbell, the following appeared in the ‘* Philan-
thropist” from the pen of its editor, Mr. Birney, a dis-
tinguished lawyer and a gentleman of high standing
and unblemished character :

“Although we attended through nearly the whole of the
discussion, we do not intend to give any connected summary
of the arguments. We give no more than oar impressions.
The debate is in course of preparation to be published, and
we can confidently say it will be found not only interesting,
but instructive to its readers in a matter about which we are
all more uninformed and supine than we ought to be.

‘‘ We found no reason in the late debate for altering the
opinion we expressed, when speaking about the former one,
of the deficiency of Bishop Purcell in argumentative powers.
He is evidently a well-read man, especially in the history of
the Roman Church, and his mind is handsomely enriched
with the current literature of the day. His mental laboratory
is abundantly replenished with facts. They seem, however,
rather to have been provided for its garniture than for any
more profitable use. In the employment of these for the pur-
poses of manly and dignified argument he seems, in our
judgment, exceedingly unskilled and inexperienced. This de-
ficiency arises, we apprehend, not so much from any feebleness
in any natural powers as from erroneous mental training,
which receives everything that is Roman Catholic as true,
and everything that is zo Roman Catholic as false. The de-
bate of the first day satisfied us that in the mere struggle be-
tween the disputants there could be but little of interest.
Their strength was altogether too disproportioned ; and had it
not been for the various unworthy appeals made by the bishop
to the prejudices of the audience (for these attempts continued

REMARKS OF MR. BIRNEY. 429

throughout, and aggravated as the end drew near) to win
favor by casting odium on Mr. Campbell personally, we
should have felt for him the same kind of commiseration that
we do for a man of diminutive bodily size and feeble powers,
who, although he is the aggressor, is receiving from his over-
grown, two-fisted adversary good-humored though long-con-
tinued and painful castigation.

“ Ill as we thought of Romanism before on many grounds,
but chiefly because it demands of the great body of its rank
and file to surrender to the ‘ officers and staff’ the most pre-
cious right that God has bestowed on them—the right of
judging for themselves on their most important concerns
for this life and for that which is to come—and because its
management is mysteriously and sedulously concealed from
the inspection of the community, our opinion of it is now
tenfold more unfavorable. If Bishop Purcell has made for it
the best defence of which it is susceptible, or one that is even
respectable, it is a deeply-contrived system of absurdities in
theory and abominations in practice, and calls at once for ex-
amination, that it may meet with the abhorrence of every re-
publican and Christian who has any proper regard for per-
sonal liberty or intellectual independence.

“ Every one present at the debate must have wondered at
the strangeness of the scene in this country—a well-informed
man, a good scholar, a learned man, and on other matters ap-
parently in his right mind, insisting substantially, before an
American audience, that it was incumbent on those who had
not already done so to assign all their right of judging and
determining for themselves in religious matters to a CHURCH,
some fifty or more of whose HEADS (the popes) were ac-
knowledged to be now, probably, suffering in penal fires the
just recompense of lives spent in iniquity! Yet this he did,
and we doubt not with all due sincerity. Nor did it appear
less strange to hear such a one contending that the bread
and wine used in the sacrament of the Lord’s Supper were
converted into the actual and dona fide flesh and blood of the
Saviour.

430 MEMOIRS OF ALEXANDER CAMPBELL.

“So far as Mr. Campbell was concerned, we can speak
with unalloyed pleasure. His facts were judiciously selected,
his historical landmarks well chosen, presenting, without the
confusion that too often occurs from introducing too many
things, his case with great plainness and simplicity. Every
point on which we heard him fully, we thought he fully sus-
tained. And then it was all done with such unaffected calm-
ness, such dispassionateness and an evident desire to arrive at
the truth for the truth’s sake ; with such Christian forbearance
in the midst of provoking assaults from his adversary
(although he had multiplied opportunities for impaling him),
and the most ungenerous treatment received daily from a part
of the political press of this city, that, had we ever before
entertained any prejudices against Mr. Campbell, he would,
by his conduct, amidst so many and such long-continued trials,
have well nigh dissipated them.

“ Toward the conclusion of the debate, the bishop increased
in excitement—so much so, that on one occasion during the
afternoon of the day previous to its termination, when he
supposed Mr. Campbell had quoted inaccurately from a
Roman Catholic author, it appeared almost unnatural.

« But we must draw our remarks to a conclusion, with
these inferences from what we know and from what we have
heard of Romanism. It cannot be made to consist with free
political institutions nor with mental independence. Like
slavery, it demands a//—is content with nothing less. Its
mode of warfare is to imprison, to cramp, to crush the mind,
knowing that when this is accomplished every other triumph
is easily won.

‘* Bad as is our opinion of it in theory and in practice, there
is but one way of putting it aside—free and fair and gen-
erous discussion. Let there be among its opposers zo guile,
no malice, no persecution, but give the TRUTH room, and
with its naked and unshorn energies it will put this and
every other error, however formidable and securely en-
trenched, to a full and everlasting flight.”

The quotation referred to by Mr. Birney as the occa-

MORAL THEOLOGY OF LIGORI. 431

sion of Bishop Purcell’s singular excitement was from
the Moral Theology of Alphonsus de Ligorio, of which
a synopsis in English had been given by a Mr. Smith,
of New York, a convert from Romanism. The pass-
age read thus: Á

“ A bishop, however poor he may be, cannot appropriate
to himself pecuniary fines without the license of the Apostolic
See. But he ought to apply them to pious uses. Much less
can he apply those fines to anything else than religious uses,
which the Council of Trent has laid upon the non-resident
clergymen, or upon those clergymen who keep concubines.”
Lig. Ep. Doc. Mor., p. 444.

Mr. Campbell had introduced this passage to show
that amongst the Roman clergy marriage was a greater
sin than concubinage, because marriage produced in-
stant excommunication, while concubinage was fned
and winked at. Bishop Purcell declared that no such
doctrine was ever taught by Catholics, and that no such
passage was ever written by St. Ligori.

« I have examined,” said he, ‘‘ these volumes,” pointing to
the nine volumes of Ligori on the stand, ‘“‘ from cover to cover,
and in none of them can so much as a shadow be found for
the infamous charges. I have pledged myself to show to
every man of honor in the city that the last allegation read
by the gentleman, purporting to be from the works of Ligori,
is not to be found in the works of that author.”

The bishop then called on Professor Biggs to ex-
amine the nine volumes of Ligori to see if he could find
the passage referred to by Mr. Smith. But the pro-
fessor finding that the paging did not accord with that
of the edition used by Mr. Smith, declined examining
farther. The bishop then referred the case to Mr.
Kinmont, a classical teacher in the city, who, after hav-

432 MEMOIRS OF ALEXANDER CAMPBELL.

ing had a day to examine, was brought upon the stage
by the bishop and testified that he had not been able to
find the passage. Great excitement was naturally pro-
duced by the directness of the issue thus formed, and
the vast importance which the bishop seemed to attach
to it. Mr. Campbell not being able to find the passage
from the reference in Mr. Smith’s synopsis, promised to
investigate the matter, and F. W. Emmons, who was
present, having at his request despatched a note to Mr.
Smith upon the subject, received from him at once a
reply, stating that the passage in question was on page
444 of the eighth volume. Upon receiving this com-
munication, Mr. Campbell asked from Bishop Purcell
the loan of St. Ligori’s works, and on turning to page
444, volume eighth, found every word in the bishop's
own edition just as had been. quoted. He then took the
original Latin and the synopsis of Mr. Smith to Mr.
Kinmont, who then certified that the version of Smith,
as quoted, was a faithful translation of the passage.
The bishop’s emphatic denial of the existence of such a
doctrine in the moral theology of Rome, had, at the
time, considerable effect in creating doubt upon the
subject, but the result of the investigation greatly in-
jured the cause he defended and justly served to
throw discredit upon his frequent denials and denuncia-
tions during the debate in regard to other authorities
and evidences which Mr. Campbell adduced in support
of his propositions. The people could hardly impute to
ignorance of the ‘ Moral Theology” of his own Church
or of the writings of St. Ligori, his positive averments
that no such doctrine as the one in question was held
by Roman Catholics, and were consequently led to at-
tribute his bold denials to motives to which the applica-
tion of the epithet ‘* moral” was as inappropriate as it

DISCUSSION OF UNIVERSALISM. 433

was to his ‘“ Theology” itself, but certainly quite as
much zeeded for the information of the credulous.

The discussion terminated greatly to the satisfaction
of the Protestant clergy of Cincinnati and vicinity,
among whom was the celebrated Lyman Beecher, and
they concurred in bestowing upon Mr. Campbell the
warmest commendations. It had a happy effect also
in disabusing them of much of the prejudice they enter-
tained against him, and of gaining for his plea for primi-
tive Christianity a more candid hearing. The Roman
Catholics, on the other hand, continued to employ as
usual every means in their power to throw discredit
upon him and to conceal the discomfiture of their
champion. The debate, when published, had a very
extensive sale, and a powerful effect in exposing to the
community at large the false pretensions and dangerous
tendencies of the Roman hierarchy, and raised Mr.
Campbell to a much higher position than he had yet
attained in the estimation of the public. His share of
the proceeds arising from the sale of the book he
donated to the ‘‘ American and Foreign Bible Society”
and to the ‘*‘ American Bible Society” in equal portions.
Early in 1838, eight hundred dollars had already accrued
from the copyright, which was six cents per copy.

Prior to the Catholic debate, Mr. Campbell had re-
ceived overtures for a written discussion of Universal-
ism with a Mr. Skinner, who was one of the most
prominent of its defenders. This accordingly com-
menced immediately afterward, and was continued in
the ‘‘ Harbinger” for more than two years. As much
of it consisted in mere debates about words and critic-
isms upon translations of certain words, it excited but
little interest; and though Mr. Campbell clearly con-
futed the Universalist arguments, and proved the cer-

VoL, 11.—2 C 37

434 MEMOIRS OF ALEXANDER CAMPBELL.

tainty of future punishment from the Scriptures, Mr.
Skinner’s quibbling and abusive course in the dis-
cussion led him to employ a severity distasteful both
to himself and to his readers, so that he regretted
having agreed to allow Mr. Skinner space for a spe-
cified number of essays, and that he could not promptly
dismiss his captious cavils from the pages of the ‘* Har-
binger.” Far different in tone and character was the
discussion which Mr. Campbell carried on during a
portion of the same period with S. W. Lynd, a talented
Baptist minister of Cincinnati, upon the interminable
subject of converting power, Mr. Campbell still oppos-
ing the popular doctrine of a regeneration before faith,
or the necessity of special spiritual operations to enable
sinners to believe the gospel, as calculated to make the
word of God of none effect,.and as a modern theologi-
cal theory without any scriptural evidence of its truth.

‘¢ But,” said he, ‘in rejecting these speculative traditions
of the elders, I am very far from rejecting the Spirit him-
self as necessary to our sanctification and salvation. God
our Father gave his Son for us, and he gives his Spirit to us.
The promise of his Son was a peculiar glory of the Old
Testament, while the promise of his Spirit is the distinguish-
ing excellency of the New. By the sacrifice of his Son the
guzlt of sin is taken from us; by the power and grace of his
Holy Spirit the power of sin is subdued within us.

“ Nor do we think it necessary to inquire how or in what
manner the Spirit operates through the truth on our spiritual
nature before we confidently ask for his presence, power and
comfort. It is enough to know that the Holy Spirit has been
promised and that we are commanded to ask for it. In no
other matter would a person wait till he understood how a
favor was to be bestowed before he asked for it. We havea
command to ask, to seek, to knock, and the promise of re-
ceiving, finding and obtaining all that we ask in faith, and

CORRECTION OF EXTREMES. 435 |

all that we could wish on the subject. Our duty is plain,
however mysterious our philosophy ; our privileges are clear,
however dark our metaphysics may be.”

About this time a somewhat protracted discussion was
carried on in the ‘‘ Harbinger” in relation to the posi-
tion of unimmersed believers to the Christian Church.
In this M. S. Clapp, T. M. Henley, M. Winans and
others took part, and it became evident that a wide-
spread conviction existed that the term Christian could
not, in its scriptural, legitimate and full sense, be ap-
plied to any except those who had been baptized into
Christ according to the primitive model. Mr. Camp-
bell, admitting this, urged, nevertheless, that the term
had now come to be applied to the character, rather
than, as in the beginning, to the s¢a¢e or profession of
an individual, and that in this respect it might be em-
ployed, or that they who manifested the character of
Christians, even though mistaken in regard to baptism,
might be called at least disciples of Christ, as this
designation was used in Scripture of those who were as
yet but imperfectly acquainted with the nature and in-
stitutions of the gospel. Among the reasons which led
Mr. Campbell to give place to the discussion of this
subject at the time, he mentions several, such as that
some professed Reformers ‘‘ were too much addicted to
denouncing the sects and representing them en masse
as wholly antichristian and corrupt.” .. .

“ These very zealous brethren,” continued he, ‘‘ gave coun-
tenance to the popular clamor that we make baptism a saviour
or a passport to heaven, disparaging all the private and social
virtues of the professing public.” He gives as another reason
that he had been accused of “ aspiring to build up and head
a party’—an impression which he desired to remove. He
showed that from the very beginning the Reformation had

436 MEMOIRS OF ALEXANDER CAMPBELL.

called upon the people of God among the different parties tc
come out from among them and unite upon the true and origi-
nal “ foundation upon which all Christians might form one com-
munion,” and that in the “ Christian Baptist” and the ‘* Har-
binger” he had often expressed similar views. He regarded
*a conciliatory, meek and benevolent attitude” on the part
of the Reformers “ not only the most comely and Christian-
like, but the most successful in bringing men to understand
the gospel.” ‘‘Many of the Protestant teachers and their
communities,” said he, ‘‘ are much better disposed to us than
formerly, and I conclude the day is not far distant when many
of them will unite with us. They must certainly come over
to us whenever they come to the Bible alone.”

The evidences of this favorable change in the feel-
ings of most of the religious parties was indeed con-
stantly accumulating. The debate with Bishop Purcell
had awakened a considetable degree of sympathy
among Protestants, who had been somewhat surprised
to see one whom they had mistaken for a foe become
the defender of the great truths and doctrines which
they cherished in common. They began accordingly
to examine more dispassionately Mr. Campbell’s wri-
tings, and to perceive more clearly through the break-
ing mists of prejudice the truly catholic character of
the principles which he advocated.

On the 24th of June of this year (1837) another son
was born to him, to whom, from his unbounded admir-
ation tor the great English Reformer, he gave the name
of Wickliffe. In the fall (Oct.), he attended the meet-
ing of the College of Teachers at Cincinnati, at which,
to his high gratification, a resolution was passed to the
effect, ‘* That in the judgment of the College, the Bible
should be introduced into every school, from the lowest
to the highest, as a school-book.” To this was added,
at Mr. Campbell’s instance, an amendment, seconded

DISCOMFITURE OF MR. ST?LE>s. 437

by Bishop Purcell, that the Bible should be ‘‘ without
denominational or sectarian comment.” From Cincin-
nati he visited Dayton and spoke three times, and from
thence proceeded to Versailles, Kentucky, where he
held a three days’ meeting. The succeeding day
(Monday) he devoted to a conference with a Presby-
terian preacher, a Mr. Styles, who for a number of
months had been loudly inveighing against the views
which he imputed to the Reformers, and had vauntingly
called upon them to bring Mr. Campbell to defend them.
At the conference, however, he declined to attempt to
sustain his allegations, for which he apologized by im-
puting them to his peculiar temperament, and agreed
to give Mr. Campbell the right hand of fellowship if he
would concur with him in the position that the Spirit
accompanied the Word in conversion. Mr. Campbell
replied that ‘‘this was not a point of controversy be-
tween him and the Presbyterians ; and that whether true
or false, this doctrine was comparatively innocent, be-
cause it led men to the Bible and to expect no saving
light or health but through the written Word. But the
theory he opposed was that of a holy principle wrought
in the heart before and without any knowledge of the
Word, by a special act of the Spirit. Hence he would
debate only this dogma of spiritual influence without
the Word, because this certainly made the word of God
of none effect, and had opened the door for all the en-
thusiasm and fanaticism of latter times.”

Mr. Styles replied that he did not believe this doc-
trine, and that the Presbyterians did not teach it, and
brought forward the Confession of Faith to prove his
assertion. Mr. Campbell took the same Confession and
showed that it did teach it, but said he would settle the
matter with a single question, viz.: Did he not believe

37>»

438 MEMOIRS OF ALEXANDER CAMPBELL.

and teach that infants, even elect infants, dying in in-
fancy must be regenerated in order to salvation? Mr.
Styles declined to answer this question, and appeared
so entirely disconcerted and unnerved in the presence
of Mr. Campbell and the large audience assembled,
that he could not be induced to enter upon any discus-
sion whatever. As he had previously attracted a good
deal of attention and stood high as a man of abilities,
his discomfiture under the circumstances was of no
small detriment to the cause of Presbyterianism in Ken-
tucky. After leaving Versailles, Mr. Campbell, on his
return, spoke at Lexington and Georgetown, and taking
a boat at Cincinnati along with Walter Scott and P. B.
Pendleton of Virginia, arrived safely at Bethany on
the 24th of October.

GHA PTE RIGX Tv.

Religious society modified—Estimate of labors—Dr. Thomas—Toour to the
South—Letters—Bereavements—Education—Bethany College.

HE success which had thus far attended Mr. Camp-
bell’s efforts to remodel religious society had been
remarkable. The text which he had chosen when he
delivered his first discourse at the organization of the
little Brush Run Church in the secluded valley of
Buffalo had been literally and fully verified: ‘* Though
thy beginning be small, thy latter end shall greatly in-
crease.” Already numerous flourishing churches in
almost all the States of the Union, as well as in Great
Britain and Ireland and the British Provinces, were
keeping the ordinances as enjoined by the apostles, and
holding forth the Word of Life in its primitive simplicity
and power. Already had large and respectable relig-
ious bodies yielded to the reformatory principles, and,
abandoning human theories and traditions, formed a
firm and happy union upon the Bible alone. Still more
had the divine efficiency of the original gospel been dis-
played in the conversion of thousands of the most intelli-
gent portion of society, and in its steady and onward
progress amidst the hostile ranks of sectarian opposition.
Nor was the influence of the truth less manifest to the
thoughtful and observing in the changes and modifica-
tions enforced upon almost all the Protestant communi-

ties, both in their teaching and in their practice.
439

440 MEMOIRS OF ALEXANDER CAMPBELL.

These changes, indeed, slowly and reluctantly con-
ceded by the spiritual rulers to satisfy the awakened
spirit of inquiry and to secure what might remain of
clerical authority, were doubtfully acknowledged by
some, and even positively denied by others who wished
to conceal unpleasing facts. They were, however, per-
fectly obvious to all who had watched the progress of
events, or who chose to compare the existing liberalized
tone of religious society with the intense bigotry and ac-
tive divisive spirit which formerly prevailed. The idea
of the possibility of a universal Christian union upon the
Bible alone had insensibly pervaded a large portion of
the religious world, and human standards had lost much
of their usurped and arbitrary domination over the con-
sciences of men. Their feeble and uncertain light had
grown pale before the bright beams of divine truth
now shed forth by the Bible as held aloft in the hands
of Mr. Campbell, and whose radiance multitudes every-
where now began to enjoy without recognizing immedi-
ately the source from which it emanated. Hence, when
Mr. Campbell’s opponents in those communities which
had been thus modified by his influence jeeringly asked
the “Reformers; *““Wherein do yea -excéele” —"* 15 this
your boasted Reformation?” he justly replied :

“ I should be pleased to compare notes and the present state
and history of the Baptist society and other societies around
us, with their state and standing when we first said Reform!
We have much to say on this subject whenever our brethren
are seriously disposed to canvass this matter with that sincerity
and gravity which it demands. Meanwhile, though it may
appear invidious were I to institute such a comparison, I
would say, as I said to the Roman Catholic bishop at Cincin-
nati, when he asked, with regard to Protestants, where they
had reformed: ‘Sir, said I, ‘when I wish to compare Prot-
estants and Roman Catholics in those respects of which you

HUMBLENESS OF MIND. 44:

speak, I do not compare Protestants with the Romanists
which live among them, and have been in part enlightened or
reformed by them ; but when I draw the invidious comparison
which you institute, I select a society of pure and unmixed
Catholics in New Spain or Old Spain, and alongside of those
I place a congregation of American Protestants.’ ”

Amidst all his successes, however, and though cor-
sciously wielding a prodigious influence over the minds
of a large portion of the religious world, Mr. Campbell
never for a moment entertained the thought of becoming
the head of a party or of allowing himself to be recog-
nized as the founder of a religious denomination. Thus,
when, at New Orleans, one of the papers so represented
him in announcing his appointments there, he at once
addressed to the editors the following note :

‘*To THE EDITORS OF THE COMMERCIAL BULLETIN:

t GENTLEMEN: Allow me to thank you for the kind and
complimentary notice which you gave, in your issue of the
13th inst., of my arrival in your city.

“I also feel very grateful to the ministers and members of
the Methodist Church for tendering me the use of their house
of worship for Lord’s day evening, and regret that it is not in
my power to accept it.

“ You have done me, gentlemen, too much honor in saying
that I am the ‘ founder’ of the denomination, quite numerous
and respectable in many portions of the West, technically
known as ‘ Christians,’ but more cormmonly as ‘ Campbellites.’

“I have always repudiated all human heads and human
names for the people of the Lord, and shall feel very thankful
if you will correct the erroneous impression which your.arti-
cle may have made in thus representing me as the founder of
a religious denomination.

« With very great respect, I am yours,
« A. CAMPBELL.
“ New ORLEANS, March 14.”
Nor was he at any time unwilling to acknowledge his

442 MEMOIRS OF ALEXANDER CAMPBELL.

liability to err, and to admit that in the various trying
circumstances in which he had been placed, he had
committed, unwittingly, mistakes and uttered unguardee
expressions.

«It is not for us,’ said he, in 1838, in speaking of the
events of 1823-1827, “ to form a proper estimate of our own
labors or of those of others; we are not good judges of such
matters, and therefore I presume not to do so. I leave this
matter to the judgment-day. .. .

«Itis a common cause in which all are engaged, and much
has been done and much is doing by many distinguished
brethren, of whom I am persuaded better things than that
they labor for a temporal prize, or for the comparative honors
that human breath can bestow. We have all more credit
than we deserve; for we ought to have learned, years before
we did, what the Christian institution is in all its parts from
such competent instruction as the New Testament affords.

“I will say, with Father Campbell, to whom, under God,
the friends of Reformation (not to draw an invidious com-
parison) are as much indebted as to any living man, if the
Lord will graciously forgive all I have done wrong in plead-
ing his cause, I shall be perfectly content with the humblest
place in his everlasting kingdom, and to unite with all my
brethren in lauding that mysterious and overwhelming grace
which condescended to save our sinful persons and accept
such unworthy services at our hands.”

The occasion of these remarks was a tendency for a
time, on the part of Walter Scott, to exalt beyond mea-
sure the importance of the practical restoration of the
design of baptism, and to claim that this was in reality
the restoration of the gospel. Mr. Campbell could not,
with his more enlarged views, regard this, or any other
particular development of truth in the progress of the
Reformation, as the restoration of the gospel—an honor
which he urged might, with even more propriety, be

JOHN THOMAS. 443

claimed for the restoration of the primitive confession
of faith in Christ. He accordingly deprecated any
partial views of this nature, and any unjust comparisons
which were calculated to create rivalry and strife among
those who were engaged in a common cause. His
humble estimate of his own labors and his frank ad-
mission of imperfection in his best endeavors, together
with his well-timed former ‘‘ Letters of Epaphras,” and
the replies in the ‘‘ Harbinger,” had the happiest effect
in correcting errors and eccentricities which, if less
kindly and prudently treated, might have resulted in
still greater evils, and compromised, in some measure,
the success of the Reformation itself.

It was also his remarkably firm adherence to the
original principles and primitive spirit of the Ref-
ormation which led him to oppose publicly about this
period certain materialistic speculations broached by
one who, for a time, had promised to become an efficient
coadjutor in the cause. This was a young Englishman
of the name of John Thomas, a physician, who, soon
after his arrival at Cincinnati, had been baptized by
Walter Scott. After paying a visit to Bethany, where
he was hospitably entertained by Mr. Campbell, he
went to Philadelphia, where he remained for some
time in connection with the church there, and where he
had proposed to establish a periodical. Hoping, how-
ever, to find a better field in Eastern Virginia, he re-
moved to Richmond, and there commenced the pub-
lication of the ‘‘Apostolic Advocate.” Ambitious of
distinction, fluent and captivating as a public speaker,
and manifesting, especially in his writings, a bold spirit
of independence, he soon acquired a considerable de-
gree of popularity. Being unfortunately, however, self-
confident in his disposition, and having imperfectly com-

444 MEMOIRS OF ALEXANDER CAMPBELL.

prehended the principles of the Reformation, he soon
began to evince a spirit of dogmatism and of opinionative-
ness wholly inconsistent with them. This was first
shown in his refusing to recognize religiously or even
pray with any who had not submitted to the gospel as
he understood it, and in his bold advocacy of the doc-
trine that immersion, as practiced by the Baptists, was
invalid. By his specious reasonings several who had
been Baptists became unsettled in regard to their bap-
tism, and Albert Anderson and a few others were in-
duced to submit to reimmersion. It was the Baptists
themselves, indeed, who, some time before, had origi-
nated the practice of reimmersion, having required it
of some who had been baptized by the Reformers and
who wished afterward to unite with the Baptist Church.
Mr. Campbell had, however, always been entirely op-
posed to the practice of reimmersion upon such trivial
grounds as were alleged in favor of it, believing it to
be in all cases valid where there was a sincere belief in
Christ, however uninformed the baptized person might
be at the time with regard to the nature or design of the
institution. Nothing, he justly thought, could ever
justify reimmersion, except a Consciousness on the
part of the individual that at his first baptism he was
destitute of faith in Christ. Dr. Thomas, however, in
his zeal against sectarianism, seemed disposed to nullify
all the proceedings of the religious parties and to estab-
lish his own opinions and decisions in the chair of in-
fallibility. His positive assertions on the subject of re-
baptism were well calculated to disturb weak minds,
and several individuals, even, who had been baptized by
Reformers and for the remission of sins, began to doubt
their former obedience and to solicit reimmersion.
Among these was the wife of Dr. Thomas himself,

VAIN THEORIES. 445

who had become thus disquieted in her mind, though
formerly baptized on a profession of her faith by D. S.
Burnet.

From his personal regard for Dr. Thomas and un-
willingness to discuss a subject so unprofitable, Mr.
Campbell long forbore to notice, publicly, the course
pursued by him, but was obliged at length by his per-
sistency to express in the ‘‘ Harbinger” his dissent from
such views. This duty he performed in a mild spirit,
hoping that Dr. Thomas would be induced to abandon
his course. This expectation, however, was not ful-
filled, for the doctor going on to broach various mate-
rialistic theories in regard to the nature of the human
soul, the state of the dead, etc., and evincing a deter-
mination to dwell upon these untaught questions, Mr.
Campbell was finally reluctantly compelled to reprove
publicly his factious course, and to expose in an Ex-
tra published December, 1837, his vain and idle spec-
ulations.

In this, as the doctor had perverted the freedom of
discussion and of opinion allowed in the Reformation
into license, Mr. Campbell found it necessary to restate
its leading principle, that ‘‘ opinions upon all subjects
not revealed were to be private property, and that no
citizen of Christ’s kingdom had a right either to demand
or propound them with any authority whatever.”

“ Liberty of speech and of the press,” said he, “is not with
me licentious extravagance nor disregard for the opinions of
others; nor is the proper use of our rights the sustaining of
every restless demagogical spirit who will be conspicuous for
something—for anything. On all Bible facts, precepts, prom-
ises and declarations, on all its various documents, ordinances
and statutes, we go for full and free discussion; but we say it
is abhorrent to the Reformation for which we plead to prop-

38

446 MEMOIRS OF ALEXANDER CAMPBELL.

agate mere opinions and speculations; and that it is entirely
off the ground we occupy to favor those who devote their
tongue or their pens to build up any theory, ancient or modern,
original or borrowed.”

Leaving then the doctor’s case to the church of which
he was a member, Mr. Campbell resolved to dismiss
the subject. As the doctor had recently removed to
Amelia county, a small congregation there under his
influence undertook to justify him, but the church at
Richmond, where his membership still remained, at
once repudiated both him and his speculations.

Having received many urgent calls from the South-
ern States, Mr. Campbell, in the fall of 1838, deter-
mined to make them a visit. Setting out accordingly
on the 8th of October, accompanied by his daughter
Lavinia and Joseph Henley, he proceeded, by way of
Baltimore, to Washington. On the way from thence
to Fredericksburg, he was accompanied by William
Carman, a warm friend and worthy member of the
church in Baltimore, and also found himself seated in
the stage with Bishop Meade, of Virginia, with whom
he had a long conversation, and with whose liberality,
candor and good-nature he was much pleased. At
Fredericksbug he was met by R. L. Coleman, who, he
remarks in his journal, ‘‘ continued with us the whole
time in Virginia, much to our gratification and comfort.”

“We found,” he adds, “our brethren, Bagby, of Louisa,
and Henshall, of Richmond, waiting for our arrival at our old
friend Woolfolk’s, of Caroline. The former was with us at
several points, and the latter continued in our company till
we arrived at Richmond. We met our much esteemed
brethren, Henley, Du Val and Pendleton, with many others
at Antioch; and so continued to meet at every point other
brethren of note among the disciples till we arrived at Bro-
ther Carter’s, in the environs of Richmond.

QUADRANGULAR ORTHODOXY. 447

“ At Newton, King-and-Queen county, we had a very
pleasing interview with our old friend Andrew Broaddus.
He attended our meeting, and favored us with a little friendly
conversation on incidental topics. He enjoys good health,
but like most men in the environs of seventy, is evidently de-
scending the hill of life. It would be a consummation de-
voutly to be wished could he, before he passes the Jordan of
Time, induce his brethren to rescind their ‘Orders in Coun-
cil, and to open their ears to a candid consideration of the
points at issue between them and us. It would do them no
harm to move forward a few paces toward the primitive sim-
plicity of the gospel and to the practice of the ancient insti-
tutions of Christ. They would not have to give up any truth
in admitting all we contend for, as many of them now con-
cede. We only ask for a renunciation of human traditions;
and wherever they are found they ought to be abandoned.
The word of the Lord shall stand for ever, but the counsels
of men shall come to nothing.”

Mr. Campbell had resolved not to pay any farther at-
tention to the speculative errors with which Dr. Thomas
and some of his adherents were disturbing the churches
in Virginia. Finding, however, that tnese pernicious
teachings were persisted in by some two or three indi-
viduals in almost every church, he found himself com-
pelled to speak, first in private and then publicly,
against these roots of discord. Passing on from Rich-
mond to Charlottesville, he spoke there four times and
twice in Scottsville, in the same county. The students
of the University greatly desired to have him deliver
a special address to them, but failed to obtain per-
mission, owing to what Mr. Campbell wittily styled the
quadrangular orthodoxy of the establishment, which
required the chaplain to be either an Episcopalian, a
Presbyterian, a Methodist, or a Baptist. After visiting
Monticello and the grave of Jefferson, he passed down

448 MEMOIRS OF ALEXANDER CAMPBELL.

into Amelia county, and sent word to Dr. Thomas that
he would be at Painesville on Monday, and would there
examine publicly the views which the doctor had pre-
sented in a discussion he had recently held with Mr.
Watt, a Presbyterian preacher, and that if he chose to
attend he should have liberty to reply. To this ar-
rangement the doctor agreed, and after the matters
objected to by Mr. Campbell had been discussed for
several days with the utmost equanimity and good feel-
ing, but without any prospect of coming to agreement
in opinion, Dr. Reuben H. Dejarnette, during recess,
took Mr. Campbell aside, and reminding him of his
expressed desire to recover Dr. Thomas, if possible,
from his errors, and not to push the discussion so far as
to injure him or drive him wholly from the Reforma-
tion, suggested to him to refer the matters in debate to
the brethren present, as he was convinced that the
doctor’s speculations were sufficiently exposed. To
this proposition Mr. Campbell assented, reserving the
right of rejecting the action of the referees if he should
find it necessary. Dr. Dejarnette then proposed to Dr.
Thomas to refer the matter to the brethren, to which he
agreed, and the proposed reference was then publicly
announced and the discussion terminated. In order to
avoid, however, an abrupt dismissal of the audience, it
was agreed that each speaker should deliver a short
address on some general topic before concluding. Some
twenty-three of the principal brethren then met, and

after duly considering the questions of difference, framed
the following resolution :

“Resolved, That whereas certain things believed and prop-
agated by Dr. Thomas, in relation to the mortality of man,
the resurrection of the dead and the final destiny of the
wicked, having given offence to many brethren, and being

OPINIONS DISCOUNTENANCED. 449

likely to produce a division among us; and believing the said
views to be of no practical benefit, we recommend to Brother
Thomas to discontinue the discussion of them, unless tn hés
defence when misrepresented.”

Dr. Thomas having consented to abide by the re-
quirements of this resolution, the matter was seemingly
adjusted, and great hopes were entertained at the time
that he would devote his abilities to the cause of Bible
Christianity.

«I cannot but hope,” said Mr. Campbell, speaking
of the interview with Dr. Thomas, ‘ that the discussion
held at Painesville will fully satisfy all that where the
Bible is silent we ought to be as silent as the grave;
and when it speaks often and clear, we ought to speak
with corresponding clearness-and frequency. May the
Lord bless all who are led by the Bible!” The hope,
however, it may be here stated, that Dr. Thomas would
abandon his speculations, proved fallacious. His in-
domitable self-esteem would not suffer him to keep his
covenant with the brethren and allow the world to re-
main ignorant of his imagined new discoveries. He,
therefore, soon after, while on a visit to England, en-
deavored to spread his materialism there, and after his
return commenced in Illinois the publication of a paper
called the ‘‘ Investigator,” in which he so openly dis-
played his apostasy from the cause he had at first es-
poused that Mr. Campbell was compelled to denounce
him publicly as having departed from the Reformation
ground and as seeking to form a new party. In this,
however, the doctor’s success was extremely small, for,
notwithstanding the most persevering and unwearied
efforts on his part, he was able to make but few con-
verts to his opinions, and soon ceased to attract atten-
tion, being utterly discountenanced by the churches.

vor. 1.—2 D 38 *

450 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell, after the Painesville discussion, went
on to Charleston, South Carolina, which had recently
suffered by a terrible fire and a visitation of yellow
fever. After making in his journal some judicious re-
marks upon the frequent misapplication of the meaning
of providences, he thus speaks with regard to slavery :

«We conclude that slavery has proved no greater blessing
to the far South than it has done to Virginia. It has ex-
hausted whatever of natural fertility had been originally in
the soil; and South Carolina seems to have once had a rea-
sonable proportion of fruitful territory. It has superinduced
the worst system of agriculture which one could easily
imagine; and it has imposed on the whole community
views, feelings and habits exceedingly inimical to the resus-
citation of the soil and the agricultural improvement and
advancement of the State. Tobacco, rice and cotton are
profitable crops for slave labor, but exceedingly unprofitable
for other labor; and it seems they are predestined to live to-
gether; they are legally married in the South, and South
Carolina favors no sort of divorces, literal or figurative, ex-
cept in the conjugal affinities of States.”

Visiting Dr. Irwin and other friends in Barnwell dis-
trict, who had gone to Charleston in hopes of meeting
him there, but were disappointed, he went on thence to
Augusta, Georgia, where he met with E. A. Smith.
The Savannah Baptist Association being in session, it
passed a resolution advising the churches to refuse him
the use of their meeting-houses. He obtained, how-
ever, the Methodist and Unitarian houses of worship,
in which he spoke for several days. From what he
saw of the state of society, he made the following re-
marks in his journal :

“ I am convinced that more than half the white population
of the Carolinas and Georgia are an age behind the same
class in the North and West of our national patrimony. And

LABORS IN THE SOUTH. 451

still worse, I am of opinion that their condition can never be
improved under the institutions of those regions. It is of the
essence and of the tendency of those institutions to concentrate
all power, wealth, learning and respectability in the hands of
an elect few, peers of the realm, princes and nobles of the
land, ‘lords of the fowl and the brute.’ The good citizens
at the South, amongst whom are many good and choice
spirits, are not to blame for these institutions. They did not
create them. They are themselves the creatures, not the
creators, of these institutions. They are born and educated
under them, and cannot be blamed for the vices of a domi-
nant majority when they do not countenance them. It is of
the essence of our national creed that the minority shall sub-
mit to the majority in all things temporal and political—things
spiritual and eternal are always excepted.”

After speaking at various points in South Carolina
and Georgia, and enjoying the kind hospitalities and
aid of many warm friends, he proceeded to Mont-
gomery, Alabama, where he was met by the amiable
and talented James A. Butler, one of the most active
Reformation preachers in the State. After speaking at
various points, he at length reached Mobile, where he
remained three or four days, and then sailed on board
the ‘‘ Giraffe,” by way of the Gulf and Lake Pontchar-
train, for New Orleans. His general impression of
the state of things in the regions he visited may per-
haps be best learned from the following letters written
while upon his tour:

“ STEAMBOAT ‘ TAPALOOSA,’ ALABAMA RIVER, January 16, 1839.
“ MY DEAR BROTHER RIcHARDSON: I have been daily re-
solving for two months past that the next vacant hour would
be occupied in writing a few words to Brother Richardson.
But vacant hours are with me rare almost as angel visits. It
has been with me a sermon of three months’ continuance,
interrupted only by the stages of a journey of some three

452 MEMOIRS OF ALEXANDER CAMPBELL.

thousand miles. My public addresses have been in Virginia
thirty-four, in South Carolina twenty-three, in Georgia twenty,
in South Alabama ten, besides some hundred fireside ser-
mons, almost as laborious as those in public assemblies. 1
am a wonder to myself in enduring fatigue; often almost
done out, yet as fresh in the morning asever. I perform daily
ablutions, either sponging or rantizing the whole person, fol-
lowed up by friction sweats; which lustrations, being per-
formed about the dawn of day, greatly invigorate and fortify
against colds and the accidents of new lodgings and a very
variable climate.

« No accident worth stating has yet overtaken us. That
Eye that slumbers not has watched our down-sittings and up-
risings, and guarded, as well as guided, all our paths. No shield
like that of Jacob’s God, no munition like the Rock of Ages!
We have had a stream of consolation following us all the
way, as well as a bright cloud animating our onward course.
We have the prayers of many Christians and the benediction
of them that love the city of our God.

“& My present tour reminds me of those in 1823-2425,
when I was widely scattering the seeds of reformation in the
West. The first principles of things—the objections of the
captious, the scruples of the conscientious, the problems of
the curious and the ambushes of the enemies—all require and
receive a degree of attention. We have to dispossess demons
and exorcise unclean spirits, as well as to proclaim the ac-
ceptable year of the Lord. The chief priests, the scribes and
the rulers of the people are generally in league against us.
But there are some more noble than in Thessalonica, who hear
the word with teachableness. Upon the whole, opposition is
strong, well disciplined and co-operative. Still, the truth is
omnipotent and many minds are leavened by its power, and
though but a few have yet turned out courageously to avow
their purposes, some have, and many more will. We are
getting into the confidence of the best part of the Baptist com-
munities, which are very numerous in the South.

“ But alas for the South! None are more enslaved to men

UNPROPITIOUS CONDITIONS. 453

than slave-owners. A few demagogues in religion and politics
first make the people, and then represent them. . . . In religion,
two or three little opes govern all the associations and con-
ferences—they ¢hzzk—and the people pay them for it.

“I have aimed at disabusing the public ear and propitiating
a favorable hearing of all the main points at issue, and have
generally succeeded. A few preachers are well disposed to
examine ; one or two have boldly asserted their independence,
and I doubt not but others will follow. Upon the whole,
things are as hopeful as such a latitude and such institutions
and manners and customs will permit. But alas for the
South !

“ I expect to be in New Orleans about the 22d, and will
leave there about the 29th for Jackson, Louisiana, and then
peregrinate Louisiana and Mississippi up to Vicksburg, thence
to Louisville, through Kentucky by land to Maysville, thence
to Bethany, Deo volente, where I may arrive some time in
March. Lavinia joins me in kind regards to yourself and
Sister Richardson. . . . Affectionately, as ever, your brother
in the hope of eternal life, A. CAMPBELL.”

“ MOBILE RIVER, January 17, 1839—Steamboat ‘ Tapaloosa.’

‘ BELOVED BROTHER CoLEMAN: Time has not passed so
smoothly since I saw thee last. ‘There is no place like Vir-
ginia,’ says Lavinia, and I am almost of the same opinion.
Disciples of Christ are not numerous in the South. . . . We
are disabusing the public mind of false impressions and present-
ing definite views of first principles. The Baptists are exceed-
ingly opposed through the decrees of their Associations, who
have forbid the opening of their meeting-houses to me and
the brethren. Still we find some among them who will hear
and open their houses. Favorable impressions have been
made in all places, and a few converted. But our population
in the South is much more ignorant than in Virginia. We
have a few educated intelligent men, as we have a few rich
and powerful ; but the majority are poor, ignorant and unedu-
cated. . . . Such persons are not interested in clear, distinct
perceptions; they are fond of mystic doctrines, man-worship

454 MEMOIRS OF ALEXANDER CAMPBELL.

and enthusiastic feelings. The brethren are of the best class
of citizens and of very respectable attainments. But it will
require many sermons and labors, or much reading, to achieve
much in these regions. They want preachers, they want
houses and they want a more concentrated population to work
upon. Farms are large—from one thousand to ten thousand
acres—consequently not much society. Many negroes, every-
thing dear, traveling very high—twice the Virginia rates. . .
Still, I would not have you to think that little has been done,
or that little can be done, in this benighted region. But it
will require much effort. Several preachers are already much
prepossessed ; one has come out for Reformation, and others,
I think, are on the way. . . . I sketch this in a crowd in the
cabin of the steamboat. Since you parted with me at Peters-
burg we have traveled nearly two thousand miles. I expect
to be at New Orleans on the 22d, and then to commence my
tour in Louisiana and Mississippi. I expect to arrive in
Kentucky in March, and at Bethany about the beginning of
April, when I shall expect to hear from you and soon to see
you.

“ Lavinia joins with me in her kindest and most Christian
regards to yourself, Brother and Sister Goss, Brother Poin-
dexter, and indeed all our special acquaintances in Charlottes-
ville. May the love of God, the favor of Jesus Christ and the
communications of the Holy Spirit be with your spirit, my
dear brother! In all affection, yours in the Lord,

** A. CAMPBELL.”
“ NEW ORLEANS, January 23, 1839.

“ My Dearry BELovep SELINA : Through the unceasing
kindness of our Father in heaven we are safely arrived in this
great commercial emporium of the South and South-west.
But we have brought a poor article to this market; few bid-
ders and no buyers inquiring for drafts on the Bank of
Heaven. Bonds drawn on the richest bank in the universe
and at the cheapest price are unacceptable and uninteresting
to this community ‘Buy wine and milk without money
and without price.’

TRUSTING IN GOD. 455

“Iam to offer my wares and merchandise this evening at
the Congregational meeting-house of Mr. Clapp. It is an-
nounced in all the city papers. This city appears much more
orderly and decent than I expected, and has some very fine
buildings. But the population is of all castes but the right
one, and everything is more in demand than the things of
heaven.

«O Mammon! Mammon! Riches, honor, fame, whatever
thou art that captivates the human mind from God and Christ
and heaven, thou art an insidious, murderous foe! A de
lusion, false and cruel! And such is the infatuation of sin
that men will hear their worst enemy rather than their best
friend. How much need for the petition, ‘ Lord, abandon us
not to temptation !’

«We are all homesick enough, but as much as I de-
sire to see my dear Selina and my children and friends—and
i never more longed to see them all—I must, like the sol-
dier enlisted in the war of his country and king, faithfully
serve my term and get an honorable discharge. I have under-
taken a certain mission and I must perform it all.

“We had a very pleasant passage from Mobile to New
Orleans. We unfortunately lost much of the pleasure of the
voyage through the Gulf of Mexico, having passed through
the most of it during the night. I always sleep sound by land
and by sea, and although we almost ran aground on a shoal
in the night, and had a good deal of backing out and noise, I
did not hear anything of it, but slept sweetly for seven hours,
from nine to four.

“On Monday we shall leave here for Jackson, Louisiana,
where Brother Shannon and the University of this State are
located. I know not what stay I will make in these two
States of Mississippi and Louisiana, but presume I cannot
leave before the end of February, and then I shall pass through
Kentucky from Louisville to Maysville, and thence to Bethany,
Virginia, if the Lord will.

“Our times are in Aris hand who rides upon the whirl-
wind and directs the storm. The will of the Lord alone shall

456 MEMOIRS OF ALEXANDER CAMPBELL.

stand for ever. May we, my dear wife, all be submissive to
his holy and righteous will. To understand and practice the
Christian religion is heaven begun and anticipated on earth,
and to make others happy in the same way is to promote our
own peace and joy and bliss ; for while the sons of the flesh are
hated and hating, deluded and deluding, sinned against and
sinning, the Christian is beloved and loving, enlightened and
enlightening, blessed and blessing in all his Christian efforts
to do good.

“I am announced in the city papers as about to deliver an
address on the ‘Christian System’ this evening, and shall
arrange my thoughts in the following order:

“ PRELIMINARY OBSERVATIONS.—1. If the Christian relig-
ion be divine, it must be a system. For God works systemati-
cally, hence nature is a system of systems. But Christianity
is divine because it is good and true, and like all God’s sys-
tems it is Josztive, simple, natural, authoritative and adapted
to the happiness of its subjects. 2. Man is the subject of the
Christian system—not man as he was, but man as he zs.
Man may be contemplated as he was, as he ¢s and as he shall
be. The Christian religion, while it alludes to man as he was
and as he skall de, treats man as he zs. 3. But man as he ¢s
is the subject of many systems and sciences, physical, political,
legal. Christianity treats man as he is moradly, or in his re
lations to an intellectual and moral system, and treats with
him as he zs, that it may make him what he ought to be.

“ Then we shall consider THE CHRISTIAN SysTEM: 1. The
Author of it. 2. The subject of it. 3. The end of it. 4. Its
elements. 5. The acceptability it effects for man with God.
Something like this seems to press upon my mind this evening.

““My dear Selina, I need not enjoin upon you the re
ligious and moral training of our dear children. I am aware
that you love me, and love them on my account as well as or
your own. They are dear pledges of our mutual love and
esteem, and therefore I have all confidence in your maternal
as well as conjugal affection. I only say that while I see tne
sad moral evils of the present time in the training of children,

TRAVELS AND LABORS. 457

and the sad course of this generation, I am, like Joshua, more
and more resolved that as for me and my house we shall serve
the Lord. Remember me affectionately to my father, to all
my children, to all my brethren who ask for me, and to all my
household. Yours ever, A. CAMPBELL.”

At New Orleans, Mr. Campbell received many polite
attentions from Mr. Clapp, pastor of the First Congre-
gational Church there, who granted him freely the use
of his meeting-house. After delivering five lectures,
which were heard with great interest by large audi-
ences, he ascended the Mississippi and spoke in the
Episcopal church at St. Francisville, and thence pro-
ceeded to Jackson, the seat of one of the State colleges,
whose president was James Shannon, a fine scholar and
an earnest disciple, who had already established a
church there. From this point he thus wrote:

“ JACKSON, LOUISIANA, February 8, 1839.

“My Dear SELINA: I am now safely lodged at the resi-
dence of our good brother Shannon, president of the Louis-
iana College. We have been bound to the house by a four
days’ rain and snow. Through the continual goodness of our
heavenly Father we are thus far preserved from all evil.

“t Oh how great is his goodness which he has laid up for
them that love him, for them that trust in him before the sons
of men! He shall hide them in the secret of his presence
from the pride of man. He shall keep them secretly in a
pavilion from the strife of tongues.’

« We are now about one hundred and fifty miles above New
Orleans, and had expected, but for the rain, to have been to-
night with Mrs. Johnson, concerning whom you heard so
good a report from Dr. McCall. We met with many ac-
quaintances in New Orleans, amongst whom were Brother
Hurlbut, of Pittsburg, and Sister Nancy Owen, from Ten-
nessee, Mr. Richard Talbot, and others of equal interest and
reputation. I found and left them all well. I expect to be

39

458 MEMOIRS OF ALEXANDER CAMPBELL.

in Natchez in about a week, and in Vicksburg in some two or
three weeks.

“ I have spoken here to very large and attentive audiences
several times, and expect to leave to-morrow, if it does not
rain, for Woodville, Mississippi. I think much good has re-
sulted from my labors here, as well as in other places that I
have visited. We are slaying the prejudices of the people
and propitiating the ears of thousands to the truth. In all
places we have disarmed prejudice and awed opposition into
silence, or made it do homage to the truth. We are, how-
ever, rather grubbing and pioneering than planting, and sow-
ing rather than reaping.

“ I only want the consolations of your presence, my dear Se-
lina, to fill up the measure of my earthly happiness, and to see
my dear family partaking with me in the good things of the
heavenly religion of our Saviour and benefactor. Amidst all
the company which I have around me—and it is most accept-
able and often greatly interesting—there is none that can fill
the place of the mother of my dear children and the partner
of all my fortunes, good or evil. Strange relation! Wonder-
ful union! Certainly it is a divine institution! God said it
is not good for man to be alone. Alone in the midst of society
I often am, merely because I am not all here. For the man
is not without the woman, and the woman is not without the
man in the Lord!

“ Godin the midst of a deep sleep—a type of death—created
out of man’s side a woman. The devil in the disguise of a ser-
pent deceived and seduced her. The woman’s son and Lord
in the guise and covering of a son of man caught the enemy
in his own craftiness, and being killed, killed him; by being
captured, captivated captivity! Well now, the heavenly
Father during the deep sleep of the second Adam created
out of his opened side, whence blood to atone and water to
cleanse issued, a bride for his son. So that Jesus is the Hus-
band of the Church, and she, the bride, is bone of his bone
and flesh of his flesh. So that he loved her and gave him-
self for her, that he might have a pure, chaste, virtuous bride

COMMUNINGS OF AFFECTION. 459

as his companion and his delight for ever. May we, my
dear sister-wife, bring forth meet fruits, that when he appears
we may appear at his marriage supper, and that we may be
in full dress, without speck or wrinkle or any such thing.

“My most affectionate regards to all at Bethany, as if
named one by one; while I remain, as ever, your loving
and beloved husband, A. CAMPBELL.

“« The Lord bless you all!”

After speaking eight times at Jackson, Mr. Campbell
visited Woodville and Consolation, and then went on to
Natchez and other points in Mississippi, scattering with
a liberal hand the seeds of righteousness and piety
everywhere along his route. From Natchez he passed
up the river to Louisville, having become exceedingly
desirous to reach again his loved ones at Bethany, from
whom he had been now absent more than five months.
However firm his will, and however exacting his own
sense of obligation to spread abroad the knowledge of
the truth, no one felt more deeply the privations of ab-
sence or held in more constant or affectionate remem-
brance those who were dear to him. Their names
seemed to be ever upon his heart, and the special inci-
dents or circumstances which were associated with their
memories seemed to be indissolubly linked with all his
private musings. He forgot no family anniversaries,
he omitted no opportunity of recurring to events fitted
to deepen family affection or enliven social intercourse.
Hence it was that, upon his tours, his letters to his
family and friends were numerous and often of con-
siderable length. From his remarkable talent for the
despatch of business he availed himself of every spare
moment for such communings, on steamboats, in hotels
and other stopping-places, while at the same time he
constantly kept up his regular series of essays and com-

460 MEMOIRS OF ALEXANDER CAMPBELL.

munications in the ‘‘ Harbinger,” averaging, with its
extras, more than fifty printed pages per month. It
was thus, in harmony with his constant practice and his
desire to impart happiness to all connected with him,
that, on the anniversary of his first marriage, which
occurred while he was in Louisville, he addressed the
following letter to Mrs. Campbell :

“ LOUISVILLE, March 12, 1839.

“ MY DEAR SELINA: This day, twenty-eight years ago, I
gave my hand, and my heart accompanied it, to your amiable
and excellent predecessor in the holy bonds of matrimony.
Heaven lent me that precious gift more than sixteen years, of
the value of which I never did form an over-estimate. But
more than eleven years since He called her to himself from
this land of cares and fears and griefs and woes unnumbered,
and more than ten years ago appointed you to fill her place in
my affections, and to be her successor in all the endearments
and trials of the conjugal and maternal relations.

“ I have, my dear Selina, found you worthy of all the affec-
tion and esteem which were due to her who desired to bless
both you and me by nominating you to be her successor. I
have, from ten years’ intimacy, superadded to an acquaintance
of ten years more, found you to be in understanding and in
feeling, in piety and in social excellence, all that is desirable
.n woman; and, permit me to add, though I have seen many
an amiable and excellent woman since I gave you my heart
and my hand for life, I have never thought that I saw one
more deserving of my affection and esteem than yourself.

“ Now, my dear, you may be assured that if. either by my
long absence from you or any apparent neglect that at any
time I may, in my absent, studious hours or seasons, have ex-
hibited toward you, it would seem as if I did not truly and
worthily appreciate your society and your excellences, I
would have you know that it was the offspring of the frailties
of human nature—which, you know, in its best estate, is always
vanity—or the imperious calls of duty, to which, you know, 1

SUPERNATURAL FACTS. 461

am not altogether deaf or inattentive. You are my fellow-
soldier, my true yoke-fellow, my partner in all my labors in
the cause of religion and humanity, and therefore, as you
share in my toils and self-denials, I pray that we may equally
partake in the eternal rewards and enjoyments.

“ I do not intend ever to leave you so long again, as I do not
think that it will be my duty. Meanwhile, I trust, as the Lord
has kindly borne with all my frailties—and I am aware they
are neither few nor little—and has led me by his right hand
in the times and places of danger, that he will still send his
angel before me and keep me in all my ways, and restore me
to your bosom and that of my beloved family in due time.

« Meanwhile, my beloved Selina, constantly, as I know
you do, pray to the Lord for me that I may be humble, spirit-
ually-minded, wholly devoted to the Lord, and that my labors
may be accepted by him and blessed. . . .

“ Farewell, my dear, and remember me affectionately to all.
Yours ever, in nature and in the Lord, A. CAMPBELL.”

From Louisville, accompanied by William Morton,
he went on to Shelbyville, where he spoke three times,
and was happy to meet again with J. Taffe, his former
agreeable traveling companion, who, along witha Brother
Gates, of Louisville, highly esteemed by Mr. Campbell,
accompanied him to Frankfort, where he was met by
his esteemed fellow-laborer, P. S. Fall, whom he styles
in his journal ‘‘ the first Reformer in Kentucky.” Leav-
ing Frankfort, he visited, in company with Messrs. Taffe
and Gates, many other points between that city and
Maysville, renewing his intercourse with many warm
friends. Spending in all fourteen days in this State,
during which he spoke fifteen times, he closed with an
address, on March 25th, to the Maysville Lyceum on
« Supernatural Facts,” which was afterward published
at the request of the society. In less than an hour
after this address he embarked on board a steamer for

39

462 MEMOIRS OF ALEXANDER CAMPBELL.

Wellsburg, and arrived at Bethany on the 28th of March,
having spent about six months on this tour, speaking
about once for every day and baptizing some forty
persons.

While he was absent his sister Alicia died of con-
sumption, January 16, 1839, at Matthew McKeever’s
near West Middletown, and was buried near her mother
in the cemetery at Bethany. She had been for some
years the wife of M. S. Clapp, and cheerfully yielded
her gentle spirit into the hands of her Redeemer. In
the very same year, on the gth of July, Mr. Campbell
was Called to suffer the loss of his second daughter, Eliza
Ann, who had been some time before married to Dr.
John C. Campbell, a lawyer and a gentleman of high
intelligence and standing in Wellsburg. She had be-
come a member of the church at fourteen years of age,
and met the approach of death with the utmost calmness
and resignation.

In concluding the notes of his late extended tour, Mr.
Campbell remarked in regard to the general condition
of society :

“On a survey of all we saw and heard on the whole sub-
ject of religion and morality—both theory and practice—we
must say that much is wanting, very much is wanting, in order
to correct and scriptural views of the gospel and its institu-
tions; and still more, in order to moral and Christian excel-
lence of character before God and man. This is truly a de-
generate age as respects Christian purity and Christian enjoy-
ment. There is, too, everywhere more of a readiness to re
form the creed than the heart, to rectify the understanding
rather than the affections, and to exhibit sound tenets rather
than godly lives; good works are much more wanting than
good notions; devotion to God more than submission to a
party ; personal and family religion more than plans and be-
nevolent operations on paper for the Asiatics and Africans.

SCHEME OF EDUCATION. 463

. « . Millions are consumed upon the lusts of men for thou-
sands that are laid up on deposit in the Bank of Heaven. But
time fails. I must speak of this hereafter. ‘O Lord, revive
thy work in the midst of the years, in the midst of the years
make known; in wrath remember mercy !’”

These reflections were connected with an important
purpose. During Mr. Campbell’s entire course there was
no subject which more deeply interested him than that
of education. But at no former period of his life had
he been so deeply impressed with the great want of an
educated and efficient ministry to supply the demands
of the Reformation, now so widely spread. It was not
possible, however, that education or any other subject
could undergo his scrutiny without being expanded in
harmony with the massive proportions of his own intel-
lectual nature ; and having for some time longed to pre-
sent to the public the result of his reflections upon this
topic, he, after his return, began to develop in a series
of essays a grand system of education, designed to em-
brace all ages and to develop man in all the attributes
of his complex being. This plan was to begin at the
nursery, and to have family, school, college and church
education adapted to the entire physical, intellectual,
moral and religious constitution of man.

He proposed, therefore, Ist, a FAMILY INSTITUTION
for the purpose of furnishing accommodations for those
in attendance at the primary school, and especially for
the development of the domestic character, as well as
for furnishing a model of family government and econ-
omy. This was to be under the control of two persons,
a patron and a matron, and to be a home for lads under
fourteen, where these could be subjected to a system
of kind parental discipline, carefully instructed in the
facts, precepts and promises of the Bible, and trained

464. MEMOIRS OF ALEXANDER CAMPBELL.

up in the paths of morality and religion. Knowing
that all the powers of human nature were to be
strengthened and improved by exercise, the muscles,
the perceptive and the reflective powers, the moral senti-
ments, the feelings and the affections were to be every
day employed and exercised on objects and in actions
suitable to their nature and functions. For these ends
he contemplated a very extensive course of instruction
adapted to children, connected in a good measure with
their amusements, and embracing the elements of
natural history, agriculture, etc.

In the second place, education in the SCHOOL was to
be conducted on the same general principles, and to em-
brace a complete course of preparation for college, it
being constantly kept in view that the formation of
moral character, the culture of the heart, was to be
made the supreme end, all other purposes being held
subordinate.

In the third place, in the COLLEGE, he proposed a
liberal course of studies, giving somewhat more promi-
nence than usual to the physical sciences, and contem-
plating the most liberal provisions for thorough instruc-
tion, so as to prepare young men to enter upon the
study of the learned professions. In this department,
however, as in the others, moral and religious training
was to form a principal feature and the Bible was to
be made one of the regular text-books, so that no one
could receive the honors of the institution without being
thoroughly acquainted with the Sacred Oracles, which
were to be taught regularly every day—not with the de-
sign of evolving from them any system of doctrines,
but for the purpose of familiarizing the mind with Bible
facts and institutions.

In the fourth and last place, the CHURCH with which

PLAN OF TALLEYRAND. 465

the institution was to be connected, embracing all who
were really members, would present to the entire insti-
tution and to the world a practical conformity to the
requirements of religion, and thus exemplify the truths
and excellences of the gospel of Christ.

This grand scheme of education was no sooner pre-
sented than it was hailed with delight by well-wishers
to humanity and by eminent educators of various creeds,
who were struck with its completeness and its novelty,
and who had learned to anticipate the success of every
enterprise undertaken by Mr. Campbell. History could
refer to the genius of Prince Talleyrand alone for con-
ceptions so grand anda scheme so exhaustive. It was
at the period of the French Revolution, and on the
evening of the day when the destruction of the Bastile
had filled the palace with terror and the Assembly
with surprise, that Talleyrand was appointed one of
eight members to draft a constitution. It was at this
singular juncture in human affairs, when popular
frenzy, as it were with volcanic power, upturned the
very foundations of society, and amidst frightful deso-
lations threw up from the depths of human nature
many precious gems of original and unrecognized polit-
ical and social truth, that the Constituent Assembly, con-
sidering that the best means of giving stability to its re-
forms was to cultivate the understanding of the people,
committed to Talleyrand the most extraordinary task
ever undertaken by an individual, in charging him to
produce a plan of public instruction which should pre-
pare the coming generations for the lofty destiny sup-
posed to await them.

The report which he presented in consequence to the
Assembly has deservedly attached to his memory the
highest renown. Previously, education had been en-

voL. 1.—2 E

466 MEMOIRS OF ALEXANDER CAMPBELL.

tirely in the hands of the clergy, but the author, break-
ing away at once from all conventionalities, established
usages and narrow systems, proceeded boldly to con-
sider the whole subject of education in its origin, its ob-
ject, its organization and its methods. The subject
was thus treated, for the first time, with an immediate
view to national ends. Education was contemplated
as required not only for all ages, but as addressed to
the understanding, the powers of which were to be de-
veloped; to the soul, whose moral instincts were to be
awakened ; and to the body, whose activities and strength
were to be improved. For these purposes he proposed
to establish primary schools in every canton for ele-
mentary instruction. From these, pupils were to be
transferred to secondary schools in the chief towns of
every district, where a thorough common school educa-
tion was to be imparted to fit all for the ordinary busi-
ness of life. Special schools were then projected for
each department, in which instruction was to be given in
the useful arts and professions. Finally, a great Na-
tional Institute was to be established in the capital for
the purpose of the most profound researches in science
and literature, in order to advance human knowledge
and to centralize the national mind as the legislature
centralized the national will. This magnificent scheme,
which embraced the development of man’s physical,
intellectual and moral nature, and which even gave to
moral culture a special prominence with a view to
render all good and useful citizens, was, nevertheless,
strikingly defective in assigning to moral principle no
other origin than the understanding and no other sanc-
tion than mere utility. According to the spirit of the
times, morality was based entirely on temporal motives,
and no reference to any religious sentiment was ad-

BASIS OF MORAL CULTURE. 467

mitted. The plan, however, was not carried into exe-
cution, owing to the convulsions of the succeeding
period, and remained a barren project until revived by
Guizot, to some extent, after the Revolution of 1830.
The system projected by Mr. Campbell, who de-
pended entirely upon the resources of his own capacious
mind and enlarged experience and observation, pre-
sented the same great objects and the same compre-
hensive classification, but it differed radically from all
preceding measures in making the Bible the basis of all
moral culture. The relations of the great principles
taught in the Bible to human rights and political and
social freedom had for some time been partially recog-
nized, but no one had assigned to it its proper position
in respect to moral science, which had, as yet, found no
better foundation than philosophy, and the study of
which even was postponed to the latest period. Mr.
Campbell was convinced that a very great chasm was
suffered to exist in the ordinary course of education be-
tween the primary school and the college. The almost
total neglect of moral culture during this period left, he
thought, pupils quite unprepared to engage in the
studies and encounter the temptations of college life.
He argued that there could not be any proper prepara-
tions for college without such a development of the
moral faculties and such instruction as would enable
students to take correct views of life and of society, and
justly to recognize the obligations and responsibilities
resting upon them. This preparation, imparted only in
exceptional cases in home education, he thought should
be assiduously communicated to a//, and that a proper
foundation should thus be laid for all subsequent attain-
ments. This moral education, in his view, could be
derived from no other source than the Bible, whose

468 MEMOIRS OF ALEXANDER CAMPBELL.

lessons alone furnished the proper basis for such an at-
tainment, which he did not conceive to consist in mere
instruction in the principles or in the philosophy of
morality, but in the formation of character. This,
which had heretofore formed no part of the purpose for
which schools were established, he thought should be
made the chief object, believing it quite possible to form
the human character by early discipline and instruction,
to implant proper motives, direct the feelings in a
proper course, and fix in the mind moral and religious
principles. His conceptions, indeed, in regard to these
points, corresponded closely with those of the eminent
De Fellenberg, who for many years had been en-
deavoring, under many difficulties, to put his ideas into
practice at Hotwyl, but of whose views Mr. Campbell
does not appear to have known anything until after he
had published his own.

Impressed with the great deficiency of competent
teachers for schools and for the churches, Mr. Camp-
bell had many years before conceived the plan which
he now submitted, but he had delayed making it public,
as a literary institution called Bacon College had been
somewhat unexpectedly started by the brethren at
Georgetown, Kentucky, and he did not wish to divert
the resources of the friends of education there from the
enterprise in which they were engaged, until its success
was assured. Bacon College being at length removed
to Harrodsburg, under favorable conditions, and his
observations during his late extensive tours having
awakened him more fully to the pressing wants of the
community and the churches, he thought the time had
fully ‘arrived for the execution of his designs. In his
earnest desire, therefore, to promote the highest interests
of society, and to appropriate his own time and abilities

ORGANIZATION OF BETHANY COLLEGE. 469

to the most beneficent ends, he resolved to consecrate
much of what remained to him of life in preparing for
the coming generation better-instructed teachers than
had been formed by the old methods.

“ Having now,” said he, “ completed fifty years, and on my
way to sixty, the greater part of which time I have been
engaged in literary labors and pursuits, and imagining that I
possess some views and attainments which I can in this way
render permanently useful to this community and posterity, I
feel in duty bound to offer this project to the consideration of
all the friends of literature, morality and unsectarian Bible
Christianity. I am willing to bestow much personal labor
without any charge in getting up this institution, and also to
invest a few thousand dollars in it; provided only our breth-
ren—the rich and opulent especially—and those who have
children to educate, will take a strong hold of it, and deter-
mine to build up an establishment that may be made to them-
selves, their children and many others a lasting and a com-
prehensive blessing.”

During the winter of 1840, a charter having been
obtained for Bethany College through the attentions
of John C. Campbell, Esq., who had formerly been a
member of the Legislature, Mr. Campbell announced
his determination to proceed at once with the arrange-
ments necessary for the institution, and invited donations
from those disposed to assist. The first donation, $1000,
was made by Philip B. Pendleton, of Virginia, as a
legacy. On the rith of May, 1840, the trustees held
their first meeting. At the second meeting, September
18th, Mr. Campbell was elected president of the col-
lege, and requested to prepare a scheme of the course
of education to be adopted. On this occasion he pre-
sented to the Board a bond for a deed of land for the
use of the institution, and the trustees, after appointing

a building committee, and making some other arrange-
4()

470 MEMOIRS OF ALEXANDER CAMPBELL.

ments, adjourned to the next year. Meanwhile, Mr.
Campbell, with his usual promptitude, proceeded on
his own responsibility to erect a large brick building
for the accommodation of students. At the second
annual meeting of the Board of Trustees, May 1o,
1841, four professors were appointed, viz.: W. K.
Pendleton, who had married Mr. Campbell’s daughter,
Lavinia, during the previous month of October, An-
drew F. Ross, Charles Stewart and Robert Richard-
son. Notice was also ordered to be given that the col-
legiate department would be open for the reception of
students on the 21st of October following.

CHAPTER XV.

Reformation in South-west Virginia—The atonement—Bethany College—
Converting influence—Church organization—Tours,

N the 13th of June, 1840, Mr. Campbell attended
an interesting general meeting held at Charlottes-
ville, Virginia. Fifty-six churches were heard from or
represented, and the principal preachers of Virginia
were present. The object was to consider the state of
the cause and the means of spreading the gospel and
promoting education. During the meeting, which lasted
seven days, there was much good preaching, great har-
mony and warm Christian feeling, and much interest
and hospitality were shown by the citizens of Char-
lottesville. ‘The Baptists too were particularly friendly,
and several of their preachers, together with the chap-
lain of the University, came to hear Mr. Campbell.
While there, he delivered a written address to the
“ Charlottesville Lyceum” on the question, ‘‘ Is moral
philosophy an inductive science?” which was published
by the ‘‘ Lyceum.” He also, by request, addressed the
‘“ Jeffersonian Society ” of the University.

At this meeting he became first personally acquainted
with Chester Bullard, who among the mountains of
South-west Virginia, had been for some years laboring
in the cause of religious reformation, without any par-
ticular knowledge of the movement conducted by Mr.

Campbell. His parents were Baptists, and his mother
471

472 MEMOIR OF ALEXANDER CAMPBELL

a remarkably pious woman. His early childhood was
spent in Montgomery county, near the source of the
Roanoke river, three miles from Christiansburg. Re-
markable even then for his religious and devotional
tendencies, he experienced much mental distress as he
grew up in vain endeavors to obtain that assurance of
acceptance which he had been taught to look for, and
which he supposed himself to receive at length at a
Methodist meeting when about seventeen years of age.
The Methodists at this time had just begun to make
their appearance in the country, which was filled with
irreligion, there being then in Christiansburg no meet-
ing-house, and out of a population of four hundred per-
sons but zwo women and one man who were professors
of religion. In the midst of this society it was to con-
stant family prayer and reading of the Scriptures that
young Bullard owed the maintenance of his religious
life, for preaching was very seldom heard in the vi-
cinity. After his supposed conversion, finding himself
unable to subscribe to the doctrines of the Methodist dis-
cipline, he remained disconnected from any party.
Deeply anxious, however, on the subject of religion,
devoted to the Bible and possessing much independence
of mind, he learned that true religion consisted in the
knowledge and love of God, and that after faith and
repentance baptism was required. About this time his
eldest brother happened to be traveling in Pennsylvania,
and after supper, at a public house, found, upon re-
tiring early to his room from the ungenial company at
the inn, a number of the ‘‘ Christian Baptist” lying on
the table. This he read before going to rest, and was
so much pleased that he advised his brother-in-law,
upon his return to Montgomery county, Virginia, to
subscribe for it, telling him that the editor was a half

FOSEPH THOMAS. 473

century ahead of the age. This was done, and the
last volume of the ‘‘ Christian Baptist” and first of the
s Harbinger” were duly received, but for want of in-
terest in the matters treated, most of the numbers were
thrown aside unread.

In the same year (1831), Mr. Bullard concluded to
study medicine with Dr. D. J. Chapman, near the Sul-
phur Springs, in Giles county. Here, amid some of
the most picturesque and romantic scenery of the Amer-
ican continent, near where Sinking Creek, passing four
miles under Thomas’ Hill, empties itself into New River,
and where the latter, more than a hundred feet deep,
washes the lofty and magnificent cliffs of ‘* Thomas’
Hill,” Mr. Bullard pursued his medical studies, whilst
religious thoughts still predominated. LEarnestly de-
siring baptism, but unable to obtain it at the hands of
the Baptists, as he did not sufficiently approve of their
tenets to unite with them, he felt himself quite isolated.
That year, Landon Duncan, the assessor of the county,
a man of grave and thoughtful aspect, nearly six feet in
height, with dark complexion, black hair and eyes, and
a firm, decided manner, happened to call in the dis-
charge of his official duties. Falling into a religious con-
versation with him, Mr. Bullard freely communicated
to him his feelings and his wishes, and though he
frankly expressed his dissent from some of the views
held by Mr. Duncan, the latter agreed to baptize him.

Landon Duncan had, when young, united with the
Baptists, and was ordained August, 1813. After some
time, however, he adopted the sentiments of the ‘‘ Chris-
tian Connection,” chiefly through the influence of Joseph
Thomas.

This Joseph Thomas was a somewhat remarkable
man, born in North Carolina, from whence he removed

40°

474 MEMOIRS OF ALEXANDER CAMPBELL.

with his father to the summit of the lofty hill in Giles
county, where he became deeply imbued with religious
feeling, and began while yet a young man to recommend
religion to his neighbors. Associating with O’Kelly
and the southern branch of the Association in North
Carolina, he desired to be immersed, when O'Kelly
persuaded him that pouring was more scriptural, to
which he submitted after stipulating that a tubful of
water should be poured upon him. Becoming after-
ward fully satisfied that immersion alone was baptism,
he was immersed by Elder Plumer in Philadelphia.
This brought him into communication with Abner Jones,
Elias Smith and others of the Eastern branch of the
Christian Connection. He now devoted himself wholly
to preaching and became noted for the extent of his
travels through the United States, making from his
home, then at Winchester, Virginia, frequent tours
through the Northern, all the Middle and most of the
Southern and Western States. In person he was tall,
straight as an Indian, with fair skin and gray eyes,
beautiful nose and mouth, a lofty forehead, long chest-
nut locks parted over the middle of the head and falling
upon his shoulders. He often traveled on foot dressed
in a long white robe, from whence he was called the
«White Pilgrim,” and frequently, in imitation of Christ,
retired to lonely places for fasting and prayer. San-
guine and ardent in his temperament, full of enthusiasm
and of poetic feeling, he made a strong impression upon
the people, few being able to forget the wild beauty
and sublimity of his eloquence. He had a daughter
married to John O’Kane of Indiana, formerly men-
tioned, and was not ignorant of the reformatory views
urged by Mr. Campbell, but he declined to adopt them,
being greatly absorbed in religious frames and feelings,

PROGRESS OF LIGHT. 475

and continued the mourning-bench system, remaining
in connection with the Eastern branch of the ‘‘Chris
tian Connection,” and dying finally of the small-pox
amidst his itinerant labors in New Jersey, about the
year 1850.

Chester Bullard, after his baptism by Landon Dun-
can, at once engaged in public labors, delivering his
first discourse on the evening of the day on which he
was baptized. Avoiding those speculative points with
which Landon Duncan and those with him were much
occupied, he presented simple views of the gospel and
the freeness of Christ’s salvation, and showed that faith
came by hearing the word of God, and that he that
believed and was baptized should be saved. It was a
considerable time, however, before he succeeded in
making enough converts to form a church, which was
finally organized near the source of the Catawba River
in 1833. By degrees, most of those in connection with
Landon Duncan gave in their adhesion, and James
Redpath and others beginning to aid in the public
ministry, a number of churches were organized in that
part of Virginia. About that time (1839) Dr. Bullard
happened to take up and read Mr. Campbell’s Extra
on Remission, which he met with at the house of his
brother-in-law. Surprised and delighted with the new
views it gave of the gospel, he immediately sought out
all the numbers of the ‘‘ Christian Baptist” and ‘* Har-
binger,” and was overjoyed to find how clear and con-
sistent were Mr. Campbell’s views, and how different
from the slanderous misrepresentations which had been
30 industriously circulated throughout the country from
‘he press and the pulpit. He immediately began to
circulate his writings, preaching with great success the
reformatory principles, and happy in finding himself

+76 MEMOIRS OF ALEXANDER CAMPBELL.

unexpectedly associated with a host of fellow-laborers
in the same cause. Hearing that Mr. Campbell was
to visit Charlottesville, he determined to meet him, and
after his happy interview with him there, kept up
with him afterward constant Christian fellowship and
communication, pursuing his earnest labors most suc-
cessfully through South-west Virginia, where he con-
tinued to be the chief support of the cause.

In closing his notice of the meeting at Charlottesville,
Mr. Campbell made an allusion to the ‘‘ Dover Decrees,”
and a friendly reference to Andrew Broaddus, which
elicited from the latter a kind letter, in some sense justi-
fying the action of the Association as seemingly neces-
sary at the time.

“ This, however,” he went on to say, “ furnishes no reason
for an everlasting separation. If we have erroneously con-
strued your views, and in our zeal for the great truths of the
gospel have wrongfully put you under the ‘ban of the em-
pire, or if you in your zeal for exploding long-cherished
errors have unconsciously struck at important truths, or if
there should have been on both sides something erroneous—
something of misconstruction on the one hand and rashness
on the other—why, for aught I can see, there might yet be
hope of reconciliation and union; and a union on a firm
scriptural basis none would greet more cordially than myself.

“ Of late I am free to say (I mean for several years past)
while I have seen in the ‘t Harbinger’ much to approve, I have
met with nothing for which my fellowship in the gospel
would be forfeited. I cannot say the same for some things
which you have put forth in former times, and a retraction of
such things would, I think, be proper and necessary. I re
gret, my dear sir, that you should be separated from us, and
much would I rejoice in seeing your talents enlisted in the
one great cause. That the Church needs a progressive refor-
mation I have no doubt, and to all efforts for this object on a
scriptural basis I would say, ‘ God speed.’

MISCONCEPTIONS. 477

“ Before I conclude I have another remark to offer. There
must be some truths which are vital and fundamental. Among
these you and I both reckon that great truth, atonement or
expiation by the blood of Christ. Now, I find in your dis-
cussion with a venerable correspondent you have to remind
him that he has forgotten to state this among the designs of
Christ! How could we recognize members, not to say
ministers, who leave out of their building this corner-stone?
Verbum sat. Yours in the blessed hope,

‘“ ANDREW BROADDUS.”

To this Mr. Campbell replied as follows:

“My Drar Sir: I thankfully and cordially reciprocate every
good feeling expressed in your letter before me, and shall en-
deavor with similar frankness, candor and courtesy to respond
to it. Charged, as I have sometimes been, with the desire of
making a new party, I am glad, on every retrospection of
my course and of the opposition offered to it, that neither
friend nor foe has yet been able to adduce a single fact indi-
cative of such a wish on my part. On the contrary, when
the history of this effort at reformation shall have been faith-
fully written, it will appear, we think, bright as the sun, that
our career has been marked with a spirit of forbearance, mod-
eration and love of union, with an unequivocal desire for pre-
erving the integrity, harmony and co-operation of all who
teach one faith, one Lord and one immersion. . . .

“ But our views and objects have been mistaken by many
of our Baptist brethren and friends; and among the melan-
choly monuments of it are the Dover Decrees and similar
icts of exclusion from other quarters. That our brethren
1ave been to blame for some indiscretions, as well as some
inguarded expressions in giving rise to these acts of exclusion
and proscription, I am frank to admit. Indeed, the first of
these anathemas, the Beaver Decrees, in 1829, I have always
believed were occasioned by some violent movements on the
part of our brethren in the Western Reserve, Ohio, in the
height of a great excitement. Extremes beget extremes, and
when the ball of ultraism is put in motion, there is no fore-

478 MEMOIRS OF ALEXANDER CAMPBELL.

telling its place of resting. . . . Our views and aims are now
fully developed, and the consequence is, that the Baptist peo-
ple and others wonder at themselves, and say that we have
changed and are not so heterodox as formerly. They have
heard with more candor, and, like the passengers approach-
ing the shore, they regard us as nearing their prow and fast
approximating to their views. Well, this gives us pleasure, as
it proves that had they understood us at first as at last, they
would not have given us to the enemy.”

He then adds: ‘“ That the Baptist society needs a ‘ pro-
gressive reformation,’ I must, with you, candidly and cordially
avow as my opinion, and that we all ought to be up and
doing, I as firmly believe. As to our views of reformation,
wherein they are founded in truth your people cannot resist
them. They cannot keep them out of their churches. They
will pervade all Christendom in this age of reading and dis-
cussion. If any of our views of reformation are not founded
in truth, we wish to see them exploded, refuted and put down.
In no supposable event have we anything to fear from inti-
macy with your churches or pastors. Our errors we desire to
lose, and our truth no man will take from us.

‘* Could the friends of truth and union agree to meet on the
Bible, the whole Bible, and nothing but the Bible, acknow-
ledge one Lord, one faith, one baptism, one body of Christ
and one Spirit—could they leave the conscience free where
God has left it free, and not bind their private opinions upon
one another, and could they open their pulpits, their ears and
their hearts to a free intercommunion of preachers and peo-
ple, and occasionally celebrate the Christian festival together.
and devote themselves more to the study of the Bible and to
Christian holiness of life—what a blissful time we should
soon have! What a prelude and pledge of a better state of
things! They might gladly suffer the world to call them
Christians, Disciples, Baptists, Reformers, as they pleased;
they would have the peace, the joy, the feast within, and
would advance on the bulwarks of Satan, conquering and to
conquer.”

THE ATONEMENT. 479

He remarks further: “ Your reference to vital and funda-
mental principles I approve. But with regard to that ‘ ven-
erable correspondent’ we must not judge too soon. I view it
as an oversight rather than an intentional omission, that he
left out the expiatory designs of the Messiah’s death. Men long
addicted to speculative controversy on Trinitarian and Uni-
tarian hypotheses are sometimes scared past Mount Zion,
Mount Calvary and the Mount of Olives. Some good men
shudder with such horror at the idea of ‘ placating an offended
Deity,’ or ‘ satisfying dishonored justice,’ or ‘reconciling an
angry God,’ that they are afraid to use the words ‘ expiation,’
‘ sin-offering,’ ‘ atonement,’ lest they should resemble the chil-
dren of Ashdod. For my part, I am not so timid. I believe
that that venerable correspondent will come out with a full
declaration of faith that Christ died for our sins, according
to the Scriptures, and that ‘without the shedding of his
blood’ God could not, in honor or in truth, have forgiven one
transgression. But let him have his own time and his own
manner of communicating his conceptions.”

The ‘‘ venerable correspondent” referred to here was
B. W. Stone, with whom Mr. Campbell was then dis-
cussing the subject of the atonement. Mr. Campbell
had proposed to him to furnish four pages per month
for the ‘‘ Harbinger” in discussing, in a friendly way,
the terms ‘‘sin,” ‘‘sin-offering,” ‘‘ atonement,” ‘‘ reconcil-
iation,” etc. Anxious to promote sound scriptural know-
ledge, and fearing that in the minds of some there stil]
lingered speculative and defective conceptions upon
these subjects, he thought benefit would result from
such an examination scripturally conducted.

Without entering into the details of this discussion,
much of which is devoted to sin-offering under the law
and criticisms upon Hebrew terms, it may be remarked
that there seemed to be an entire agreement as to the
effect of the atonement upon the believing sinner. Elder

480 MEMOIRS OF ALEXANDER CAMPBELL.

Stone, after expatiating at length on the designs of the
death of Christ, says:

“It has been proved that his blood purges, cleanses, sanc-
tifies, washes and purifies from sin—that by it sin is put away,
borne away—that by it we are justified, pardoned, redeemed,
ransomed, bought, purchased from sin—by it we are pro-
pitiated or saved from enmity, and at-one-ed to God. By it
—I need not repeat all I have written in this and the former
numbers—all these effects are the work of God in and for us
by the means of the sacrifice of Christ, and obedient be-
lievers alone are the subjects of them.”

As it respects, however, the effects of the atonement upon
God in relation to his divine justice or government, Elder
Stone was not so clear. He seemed to think there was a
want of Scripture evidence for much that was affirmed on
that subject. ‘I do not wish to be understood,” said he, “ to
deny that such effects are produced on God, his law and
government by sin-offering, but that I cannot believe them
for want of divine evidence.” “I deny not,” said he again,
“that something might have been done to produce this effect
on God, as just mentioned, yet that something I find not re-
corded, and I dare not be wise above what is written. There
has been and yet is a great deal of conjecture and speculation
afloat on this unrevealed something, which I do consider re-
pugnant to the plain Scriptures of divine inspiration. Yet
he that believes the declaration of God from his mercy-seat
Jesus Christ, that he can be just in justifying the ungodly
that believe in Jesus, and acts according to divine direction,
that person will not be condemned, though he may not un-
derstand how God can be just when he justifies the believer.”

Freely accepting the full revelation of Scripture upon
the effects of the death of Christ in respect to man,
Mr. Stone was cautious of dogmatizing in reference to
its effects upon the divine government; a point in re-
lation to which so little is really said in the Bible, and
which is involved in the incomprehensible mysteries of

REMEDIAL SYSTEM. 481

the divine nature. He seemed afraid to make any
positive advance in this direction, and Mr. Campbell
accordingly labored at considerable length to show that
the Scriptures were sufficiently explicit upon that part
of the subject also if examined with candor; and after
a clear presentation of it in various aspects he thus
sums up some of his conclusions:

“The death of Christ was for the redemption of trans-
gressions, and although he died as the Lamb of God to take
away the sin of the world, yet only that portion of mankind
who have faith in his blood do actually derive pardon and
life through his death. But it was as much for the redemp-
tion of transgression passed under the law as for the redemp-
tion of transgressions under the gospel that Christ died;
consequently there was no real pardon of any real sins in the
Jewish sacrificial system. ‘The law made nothing perfect.’

“The redemption that is through the death and blood of
Jesus is necessary—that is, it is of right demanded; for to
exact death unless justice demanded it would be to do un-
justly. It was necessary that God might be just in forgiving
sin. Thus Paul to the Romans and to the Hebrews repre-
sents redemption from sin through the blood or death of
Christ. This redemption or deliverance is what is usually,
though improperly, called ‘the merits’ or ‘worth’ of his
death. Certainly it is the efficacy of his death; for on this
redemption justice rests its plea while consenting with mercy
in forgiving sin. God has then set forth the person and
blood of his Son as the mercy-seat, that he might be truly
just and appear so before the universe, in forgiving sins com-
mitted against him as the Lawgiver of all lawful and moral
intelligences.

«If I am tedious here, Brother Stone,” he continues, * it
is because I delight to be tedious upon this basis of the basis
of the whole remedial system. I pretend not to fathom the
ocean, nor do I aim at comprehending the wonderful ways
of the infinite Intelligence, but when God speaks I must

voL. 11.—2 F 41

482 MEMOIRS OF ALEXANDER CAMPBELL.

listen, and when he explains himself it is a sin not to erm
deavor to understand him. He has spoken often and through
various persons on this transcendent theme. If it be ortho
doxy or heterodoxy, I care not; but I believe that man is
fallen; that the wages of sin ts death; that death has passed
through all generations of man because all have sinned; that
sacrifice has its origin here; that God sent man out of Eden
not clothed with silk or cotton or in the bark of trees, but in
the skins of slain beasts; that all the blood of all slain ani-
mals never took away the deep stain of the least human sin
against God’s law ; that the Jewish sacrifices and all divinely-
ordained sacrifices were but the types of the sin-offering of
my Lord and King; that the new covenant has in it a real re-
mission of all sins, because mediated by Emmanuel and sealed
by his own blood; that God as King cannot now be just in
forgiving sin, having as Lawgiver said, The soul that sinneth
shall die, but through the death of his Son. I moreover be-
lieve that the blood of Jesus Christ cleanses us from all sin—
not our tears and our penitence, but his blood; and that blood
must be seen, believed and acquiesced in according to God’s
own appointed way. Hence the command, ‘ Believe, repent,
and be baptized for the remission of sins?

“I admire your scrupulosity about Bible terms and Bible
ideas. I venerate the man that venerates the word of God.
God himself honors with special tokens of his love the man
that trembles at his word. You know I have never been
solicitous of reputation at the hands of a downy and stall-fed
orthodoxy. I never have courted such popular applause.
Well, then, I am not to be suspected of any leaning that way.
But after placing myself in every attitude favorable to an
impartial consideration of all these great points, I do, while
deprecating much of the unauthorized though consecrated
jargon on trinity, unity, atonement, sacrifice, etc., etc., and
lamenting the fragmentary caricatures, rather than expositions
of the true doctrine by weak and conceited expositors of that
school; nevertheless, the true and proper divinity or godhead
of my Lord Messiah and the real sin-expiating value and eff-

DISCUSSION BENEFICIAL. 433

cacy of his death, and of his death alone, based upon his peer-
less worth and divine majesty, are the rock of my salvation—
the hasis of all my hopes of immortality—the very anchor of
my soul amidst the shaking of the earth, the upheaving of the
ocean and all the tumults and debates of the people.

“ A religion not honoring God the Father of all—not rely-
ing upon the person, mission and death of the Word incar-
nate—not inspired, cherished, animated and inflamed by the
Holy Spirit dwelling in my soul, is a cheat, a base counter-
feit, and not that athletic, strong and invincible thing which
armed the martyr’s soul against all the terrors that earth and
hell could throw around the Redeemer, his cause and people.”

The article to which the above passage is a part of
the reply closed the discussion, B. W. Stone deeming
it unnecessary to continue it. Mr. Campbell greatly
desired to pursue the subject farther, hoping to bring
Elder Stone to a more clear and definite statement of
views. He acquiesced, however, in Elder Stone’s wish
to close the discussion, in reference to which he remarks:

“I am persuaded it will not be without advantage to the
cause of Reformation that so much has been written on the
subject in the way of discussion—with one, too, who has
spent so many years in debates and discussions on that or
some kindred branch of the same subject.

« All admit the excellency of the character of Elder Stone,
however they may regard him as muddy and confused on
some aspects of that all-important question. For my own
part, I much desired that, as he had ceased from all teaching
and preaching of his former speculations on this and other
subjects, for which the commencement of his career, some
forty years ago, was distinguished, he would also in writing
have given a permanent and full exposition of those points
more in harmony with the developments and objects of the
current reformation. Some of our readers have thought he
has done so, while others are of a contrary opinion. For my
part, I can and do make great allowance for early and long-

484 MEMOIRS OF ALEXANDER CAMPBELL.

established habits of thinking and speaking on all religious
questions, and therefore regard Brother Stone as confiding
in the sacrifice and death of Christ as indispensable to salva-
tion, and though by no means acquiescing in some of his inter-
pretations of the meaning and designs of the Messiah’s death,
I can bear with a difference of opinion on a subject so vital,
which many would regard as an insuperable obstacle to
Christian communion.

“Men may and do hold the Head, Christ, and his death
and mediation indispensable to salvation, who, nevertheless,
have very inadequate conceptions of some of the aspects of
these transcendent subjects. And as we are not saved by the
strength and comprehension of our views, but from obeying
from the heart the apostolic mould of doctrine, more stress
ought to be laid upon moral excellence than upon abstract
orthodoxy, especially when all the facts and documents of
Christianity are cordially believed and cherished. Our bond
of union is one Lord, one faith, one baptism, one body, one
spirit, one hope, one God and Father of all. And as many
as walk by this rule, peace be on them and mercy, and upon
the whole Israel of God!”

This friendly discussion of the atonement with B.
W. Stone proved, as Mr. Campbell expected, highly
beneficial, and served to clear up the subject in the
minds of many who had belonged to the ‘ Christian
Connection,” some of whom candidly admitted that
they had never before so fully understood it. Scarcely
had the discussion closed when B. W. Stone was stricken
with paralysis. From this, however, he afterward to
some degree recovered, and, maintaining still much of
his mental vigor, continued to labor on with his usual
earnestness for the cause of the Bible.

On the 12th of October, 1840, another addition was
made to Mr. Campbell’s family, and as this was the
tenth daughter he named her Decima. At the stated

OPENING OF BETHANY COLLEGE. 455

time Bethany College opened, with about one hundred
students in attendance. As professors and students of
various grades in all the departments were incommo-
diously crowded together in the boarding-house called
the ‘‘ Steward’s Inn,” the only building yet erected, a
good deal of confusion marked the early period of the
session. ‘The circumstances, indeed, were very unpro-
pitious for a fair experiment, especially as the students
were strangers to each other and to the faculty, and had
not been subjected to the moral training and discipline
of the family department which, according to Mr. Camp-
bell’s scheme, was an important preparation for college.
With his usual activity and energy, however, he ad-
dressed himself to the work of moulding the minds of
the youths present in conformity with the great princi-
ples developed in the Bible. The sacred volume was
at once made the text-book for the whole college, and
he proceeded to develop every morning to the entire
class, as he alone could do it, the great facts which it
presented. His wonderful power of presenting these
facts in their most extended relations, his simple yet
comprehensive generalizations, opening up new fields of
thought and enlarging the horizon of knowledge, en-
chained the attention of even the youngest members of
the class, and Sacred History became at once the
favorite study. Mr. Campbell taught also the classes
in Intellectual Philosophy, Evidences of Christianity,
Moral Science and Political Economy, and in the
church upon the Lord’s day all had the opportunity of
hearing those grand developments of the Divine teach-
ings and institutions which he presented and of witness-
ing the simple forms of primitive order and discipline.
His urbanity and kindness and his genial manner gave
him great personal influence with the students, and, with
41e

480 MEMOIRS OF ALEXANDER CAMPBELL.

the earnest co-operation of the faculty, the affairs of the
college prospered, so that in the month of May a very
favorable report was made of a growing and decided
improvement in all the departments of the institution.

“A good moral influence,” said he, ‘seems to be now in
the ascendant, and a general determination on the part of the
students to maintain a high standard of moral excellence and
decorum in all the details of social intercourse.” . . . “If
there be any one point in the science of morals more than any
other universally accredited and enforced, it is that the fear
and reverence of the Lord, sometimes called piety, constitute
the only infallible foundation of morality and good manners.”

In the beginning of the following session an influx of
new students, unruly and untrained, led to a renewal
of disturbances. The prompt exercise of discipline,
however, on the part of the faculty at once restored
order, and from this time forward the labors of the insti-
tution proceeded most successfully in the new college
building erected during the summer.

It was thought expedient, in April of this year (1841),
by some of the disciples in Kentucky to hold a public
meeting at Lexington, to which all religious parties
were invited in order to discuss the question of Christian
union: Ist, As to its desirability ; 2d, As to its practica-
bility. The meeting, at which Mr. Campbell was pres-
ent, was largely attended, though but few of other de-
nominations were there, Dr. Fishback being the only
Baptist minister who took an active part in the meeting.
The discussion of the important subject was continued
for several days, and the following resolution was at last
passed unanimously :

« Resolved, That the Bible, and the Bible alone, is a suffi-
cient foundation on which all Christians may unite and build

MEANS OF REGENERATION. 487

together, and that we most affectionately invite all the relig-
ious parties to an investigation of this truth.”

On the 11th of September of this year, Mr. Campbell
was bereaved of another beloved daughter, Maria, the
wife of R. Y. Henley, who from childhood had been
noted for her seriousness, piety and amiability. Inherit-
ing a delicate constitution, she was snatched away from
her affectionate husband and several small children in
her twenty-sixth year, but with patient resignation and .
well-founded trust yielded her meek spirit into the
hands of her Saviour.

About this time Mr. Campbell held a brief corre-
spondence with Elder J. M. Peck on the subject of spirit-
ual influence. At the close of the discussion of this sub-
ject with S. W. Lynd, he had expressed his willing-
ness to discuss the question with any Baptist doctor, and
publish the controversy in a volume of one hundred and
fifty or two hundred pages for general circulation, as an
end of the matter. This proposition was accepted by
J. M. Peck of the ‘‘ Baptist Banner,” but after a few
communications the disputants seemed to come unex-
pectedly to so close an agreement that the discussion
was closed. Mr. Campbell had said:

“ The truth is the instrument, the means, and the Spirit
of God is the cause or agent of regeneration. Such are my
views on this great subject. And, my dear sir, if you always
make the word the instrument of regeneration, you may
always expect me to concur with you in saying that it is but
the instrument, and not the first cause of a great spiritual
change.”

Mr. Peck expressed his high gratification with these
distinct statements, regretting that Mr. Campbell had
been so long misunderstood on this topic for want of
such a declaration. Mr. Campbell then called his atten-

488 MEMOIRS OF ALEXANDER CAMPBELL.

tion to the fact that the proposition which he had from
the very beginning labored to sustain was precisely
what he had now expressed—viz.: that ‘‘in conversion
the Holy Spirit operated through the truth, and not
without it,” as the Baptists had taught. As Elder Peck
declined to affirm this dogma of the Baptists, and en-
deavored to show that Mr. Campbell had misunder-
stood them on this subject, there appeared to be no
longer any question in dispute, and Mr. Campbell thus
closed his last letter :

“ I believe and teach now, as I did thirty years ago, that the
Father, the Word and the Holy Spirit are three divine names,
indicative of perfect equality in all that is represented by the
term God in its highest, holiest and supreme import, and that
this same divine nature is severally and personally ascribed to
them by all in heaven and all the intelligent on earth, in all
the great works of creation, providence and redemption.

« Without this distinction in the divine nature, without the
mystery of divinity exhibited in the personal relations of
Father, Son and Holy Spirit, the mystery of redemption had
been impossible in conception, design and execution. God
the Father so loved the world as to give his only begotten
Son for its ransom; ‘The Son so loved the world as to give
himself up to the death for us all ;’ and the Spirit has so loved
us as to make his abode in our hearts as the children of God;
and thus the whole ‘ Godhead” is fully revealed, admired,
adored in the mystery of man’s redemption.

“« With regard to the operation of the Spirit through the
Word on sinners and on saints, while we strongly affirm the
fact of his sanctifying, reviving, cheering and saving efficacy
through the word of prophets and apostles, we ought to teach
no new terms, phrases or dogmata—preach good news to
sinners and teach holiness to the converted—teach the Chris-
tians to pray for the Spirit in all its holy influences, and to
lit up their voices to the Lord for all his promised aids.
Thus the love of God will be poured out into their souls by

POWER IN THE GOSPEL. 489

his Holy Spirit that dwelleth in them, and they will learn to
love his children and to rejoice in hope of the coming glory.
To learn that such are your views, designs and practices will
greatly add to the esteem I entertain for you, and will greatly
encourage me in pleading for the sincere and perfect union
of our Father’s dear children in order to the conversion of
the world.
“ Sincerely and affectionately yours, A. CAMPBELL.”

In regard to this vexed subject of ‘< spiritual influence”
there had really never been any just cause of contro-
versy. The dogmatic popular affirmation that the Holy
Spirit was ‘‘ poured out” upon unbelievers to work in
them regeneration and faith, which in Mr. Campbell’s
view rendered the word of God of no effect, had led
him to assert the claims of the latter as God’s power to
salvation. He did not deny that ‘‘ influences” of various
kinds might accompany that word, but on these he
declined to enlarge, and was careful to distinguish
them from converting power, which he conceived to
reside exclusively in the word or gospel itself, just as
the vegetative power or life resides in the seed sown in
the earth, and not in any of the circumstances, such as
the sowing, the heat or the moisture, which attend its
development. As the healing power of the physician
is in his medicine, so Mr. Campbell regarded God’s
healing power as contained in the gospel, and forbore
to confound with it those influences by which sinners
are induced to receive it, just as he distinguished the
healing power of the physican from any of the influ-
ences which might induce the patient to take the medi-
cine he prescribed. He believed in spiritual ministries
of various kinds, and that invisible beings, as he had
said in his discussion with Mr. Waterman, ‘by an ac-
quaintance with our associations of ideas, our modes of

490 MEMOIRS OF ALEXANDER CAMPBELL.

reasoning, our passions, our appetites, our propensi-
ties and, by approaching us through these avenues,
could lead us backward or forward, to the right or to
the left, as their designs might require. This is pos-
sible and compatible with our views of spiritual influ-
ence. It is more than possible—it is probable. I
might advance farther and say it is certain ; for it has
been done.” These ‘‘ accompanying influences,” how-
ever, of whatever nature they might be, material or
spiritual, human or divine, Mr. Campbell regarded as
no part of the gospel, and as adding to it no power.

It was shown by Dr. Richardson about this time,
in a series of essays upon ‘‘ Converting Influence,”
signed by some one of the letters of the word Luke,
that while the agencies which induced men to receive
the gospel added no power to it absolutely, they cer-
tainly did so in a relatíve point of view, so that prac-
tically the same effect was produced. He argued that
there were many different obstacles which prevented
the gospel from reaching the heart of the sinner, such
as ignorance, love of the world, etc., and that the instru-
mentality in each case must be adapted to the nature of
the obstacle to be removed. Paul said (2 Cor. iv. 3, 4),
‘If our gospel be hid, it is hid by the perishing things
by which the god of this world hath blinded the minds
of them which believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shine
unto them.” Adopting the apostle’s figure, it was shown
that while opening the shutters and thus permitting the
sun to shine upon a person in a dark room certainly
added no additional power to the sun’s rays, it had prac-
tically the same effect as if these had become so in-
creased in power as to penetrate the shutters. There
was thus no need of supposing any absolute increase

LABORS INCREASED. 491

of power to be imparted to the gospel, since all that was
required for the proper exercise of its power was, that
the obstacles which hindered it should be removed. In
order to the accomplishment of this, there was abundant
room for both divine and human agency, as well as for
prayer and persevering effort in behalf of the uncon-
verted. Ignorant as men necessarily are of the mys-
teries of spiritual being, there was no occasion to ques-
tion that spiritual ministries of various kinds might be
employed in guiding men’s minds to a saving appre-
ciation of the gospel, and that such ministries, though
superhuman, might not be necessarily supernatural or
miraculous, but, on the contrary, perfectly in accord-
ance with the mature of the spiritual agent, as well as
with that of the mind itself. As these varied instru-
mentalities, however, added absolutely no new power to
the gospel itself, Mr. Campbell was evidently correct in
continuing to affirm, with Paul, that the gospel was
‘the power of God unto salvation to every one that be-
lieveth.” It was also evident that he acted wisely and in
harmony with the reformatory principles in declining
to discuss the nature of the influences which might ac-
company the word, as this evidently belonged to the
class of untaught questions.

The establishment of the college had greatly increased
Mr. Campbell’s labors, since, in addition to his former
engagements, he had now the regular instruction of
classes to attend to, as well as the affairs of many of the
students, who were constantly applying for counsel and
assistance. His promptitude, however, and wonderfully
active temperament, seemed to render everything easy
to him, and he never appeared to lose his buoyancy of
spirits or to be unable to render his usual hospitable and
personal attentions to his numerous friends and visitors.

$92 MEMOIRS OF ALEXANDER CAMPBELL.

His hope, however, of being released from the pain of
protracted absences from home, and of being allowed to
devote his remaining years to a constant supervision of
the college, was not destined to be realized. The need
of means to erect the necessary buildings and to estab-
lish the institution permanently, demanded the active
services of a soliciting agent, and such was the desire
of the churches and the public abroad to see and hear
Mr. Campbell that they soon learned to make it a con-
dition of their donations that he would visit them in
person.

During one of these trips in the summer of 1842 he
again visited Kentucky and a portion of Ohio. At
Lexington he found the church erecting the largest
meeting-house in the State, and in a very prosperous
condition under the care of Dr. L. L. Pinkerton. He
found, also, that Dr. Fishback, who had previously
been but partially connected with the cause of the Ref-
ormation, had now given himself and his influence
wholly to it.

“ The anxiety to hear,” said Mr. Campbell in his notes of
the tour, ‘‘ and the interest taken in the cause of Reformation,
never were greater than at present. The crowds that in all
places overfilled the most spacious buildings, and the pro-
found attention shown in the city and in the country amongst
all ranks and classes of society, show that the cause of Ref-
ormation has not been preached or heard in vain amongst
this intelligent and magnanimous community. Within forty
miles of Lexington, during two months immediately pre-
ceding my arrival, not less than one thousand persons had
been immersed. In Madison, Lincoln and Garrard, they
were obeying the gospel by hundreds. Even in Danville, the
metropolis of Presbyterian influence, while I was laboring in
Woodford and Fayette a few days, some forty or fifty persons
obeyed the Lord. In the Green River country, too, the march

SPIRIT OF INVESTIGATION. 493

of the gospel is onward. One brother informed me that he
has within a few months, in the south-western portion of
that district, immersed some three hundred and fifty. The
success of Brothers Johnson, Rice and Elley in another por-
tion of that district is, as usual, rapid and irresistible. People
of all creeds and no creeds, of all manner of prejudices and
antipathies, fraternize and amalgamate under the broad banner
of apostolic Christianity.”

Deeply impressed, however, with the importance of a full
exhibition of a Christian character, he adds: *“‘ But ah! how
much is wanting to bring the churches up to the standard of
Christian piety and morality! In personal, domestic and con-
gregational piety, in the discharge of all the relative duties in
the practice of the moral and social excellences of our re-
ligion, how far yet behind the models which the apostolic
records deliver to us!”

The rapid increase of the churches generally, but
especially in Kentucky, where the membership was
already estimated at forty thousand, impressed Mr.
Campbell more and more with the responsibilities of
his position, and with the vast importance of a clear
understanding on the part of the churches in regard to
the whole subject of organization and co-operation.
He continued, therefore, his able series of essays on
this topic, in which, with his usual freedom of thought
and earnest desire for truth, he proposed to determine
by a careful induction the true plan of scriptural organ-
ization. The spirit in which he ever sought for higher
attainments in divine knowledge is well indicated in
the following passage from these essays:

“Tt is always more or less detrimental to the ascertainment
of truth to allow our previous conclusions to assume the posi-
tion of fixed and fundamental truths, to which nothing is to
be at any time added, either in the way of correction or en-
largement. On the contrary, we ovght rather to act under

42

494 MEMOIRS OF ALEXANDER CAMPBELL.

the conviction that we may be wiser to-day than yesterday, and
that whatever is true can suffer no hazard from a careful and
candid consideration. In this view of the subject I am accus-
tomed to examine all questions—literary, moral or religious ;
because I am, from much reflection and long observation, con-
strained to regard it as the only safe and prudential course.”

Candidly admitting the many evils connected with a
want of proper government on the part of the churches,
the irresponsibility of preachers to the Church and of
churches to the Christian community at large, he en-
deavored to show that in the beginning all ministers
were called either by the Lord in person, by his people
or by his providences, and that it was essential to the
dignity and efficiency of the ministerial office that those
only should be authorized and sent out by the churches
who had given full proof of their qualifications.

While these essays were in progress of publication,
he received a series of short, courteous and extremely
well-written articles, reviewing them and insisting upon
the importance of a wise, comprehensive and efficient
church organization. These articles were signed A
C n, and proposed that the field from which the
facts required for a just induction were to be gathered,
should embrace not merely the statements of Scripture,
but the well-attested practice of the age immediately
subsequent to the apostolic. It was urged in them that
only the germs of the proper organization could be
found in the Scripture, and that this alone did not
furnish sufficient data for a complete system of church
organization. In his very interesting and able reply
Mr. Campbell demands the authentic documents by
which the assumed deficiency of Scripture is to be
supplied and the question settled, declaring that he
had searched antiquity in vain for them.

DIOCESAN EPISCOPACY. 495

“ The Bible alone,” said he, ‘‘ must always decide every
question involving the nature, the character or the designs of
the Christian institution. Outside of the apostolic canon,
there is not, as it appears to me, one solid foot of terra firma
on which to raise the superstructure ecclesiastic. The foun-
dation of apostles and prophets is that projected and ordained
by the Lawgiver of the universe. On this, and on this only,
can we safely found the Church of Jesus Christ, whether we
contemplate its doctrine, its discipline or its government.
Nothing less authoritative and divine can fully satisfy the
conscientious of all parties, or withstand the assaults of the
adversaries of our most holy faith. Whenever we close the
apostolic records and open the volumes of the “ primitive
Fathers,” the converts and successors of the apostles, as they
are reverentially designated, we find ourselves on a sea of
uncertainties, without a single haven in our horizon or in our
chart.”

Mr. Campbell’s view, then, was that the ‘‘ germs” of
church organization, as his correspondent termed them,
furnished by the Scriptures were entirely sufficient, and
that the facts and principles developed in the Scriptures
needed only to be applied according to the exigencies
of time and circumstances. He thought, therefore, it
would be best to stop where and when the Bible stops,
and to regard everything beyond its teachings as mat-
ters left to human prudence or mere questions of expe-
diency.

It was doubtless the benevolent intention of Mr.
Campbell’s correspondent (who was readily recognized
as one of the most pious prelates of the Episcopal
Church in the West), in laying before the readers of
the ‘“ Harbinger” the claims of diocesan episcopacy, to
win over to his system of church organization this large
and rapidly-increasing body of Reformers, who, as they
themselves admitted, were suffering from many of the

496 MEMOIRS OF ALEXANDER CAMPBELL

evils connected with a want of proper systematic ar-
rangement and co-operation. Such an overture could
not have proceeded more appropriately or with better
prospect of success from any other individual than the
amiable prelate referred to, for whom Mr. Campbell
had himself the highest personal respect, and who com-
manded largely the sympathy of the Reformers from
his having expressed openly his conscientious convic-
tion that immersion alone was baptism, and who was
known to cherish moreover an earnest wish for a Chris-
tian union of all parties, which he seriously thought
could be most happily consummated by combining the
immersion of the Baptists; the zeal of the Methodists
and the apostolic succession of the Church of England.
Mr. Campbell, however, preferring to this fanciful ec-
clesiastic patchwork, the baptism, the zeal, the truth
and love of the primitive disciples and the real and true
apostles of Christ, showed clearly that in the nature of
the case the latter could have no successors, and that it
was long after the apostolic age before one bishop pre-
sided over more than one church. The effect of this
interesting discussion confirmed the view previously
held by the Reformers, that bishops and deacons were
the only regular officers of the Christian Church. Mr.
Campbell admitted, indeed, that, especially where the
elders were numerous, there was formerly, and should
still be, one who acted as president of the eldership—
not, indeed, as being superior in rank, but merely as
primus inter pares.

He, at this period, in common with many other intel-
ligent Reformers, was fearful of a tendency in the
Church to extreme views of independency, and was
much alive to the great need of proper co-operation.

“The New Testament,” says he, “teaches itself, both by

BIBLE SOCIETIES. 497

precept and example, the necessity of connected and concen- |
trated action in the advancement of the kingdom. It lays
down some great principles and applies them to the emergen-
cies that arose in the primitive times:

“ rst. It inculcates the necessity of co-operation, and speci-
fies instances. 2d. It inculcates the necessity of two distinct
classes of officers in every particular community. 3d. It in-
dicates the necessity of a third class of public functionaries,
and gives examples of diverse ministries. 4th. It exemplifies
the utility and the need for special deliberations and of con-
ventions in peculiar emergencies. 5th. It allows not persons
to send themselves or to ordain themselves to office, but
everywhere intimates the necessity of choice, selection, mis-
sion and ordination. 6th. It inculcates a general superin-
tendency of districts and cities by those who preside over the
churches in those districts; that is, it makes it the duty of a
Christian ministry, by whatever name it may be called, to take
care of the common interests of the kingdom in those places
and districts in which it is located and resident. 7th. It
claims for every functionary the concurrence of those portions
of the community in which he labors, and holds him respon-
sible to those who send, appoint, or ordain him to office.”

In harmony with his views of duty, as there was no
organization among the Reformers for the circulation of
the Bible, Mr. Campbell had contributed to both of the
American Bible societies, in each of which he was a
member and life-director, and he urged the churches to
send liberal contributions to William Colgate of New
York, treasurer of the American and Foreign Bible
Society, which had now undertaken to provide pure
versions of the Scriptures for the world.

In the fall of 1842, Mr. Campbell visited the cities of
Richmond, Baltimore, Philadelphia and New York in
the interests of the college, and obtained important ad-
ditions to its philosophical and chemical apparatus,

VoL. 1.—2 G 42 *

498 MEMOIRS OF ALEXANDER CAMPBELL.

bought a thousand volumes for its library and received
donations and subscriptions to the amount of $5000. -
Upon this tour he attended the annual meeting of the
churches in Lower Virginia at Richmond in the latter
part of October, and that of the upper portion at Char-
lo:tesville in the first week of November. He found the
cause of the Reformation making much better progress
than formerly, owing to the faithful labors of the evan-
gelists and elders of the churches and the good influ-
ence of the ‘‘ Christian Publisher,” conducted at a con-
siderable sacrifice by R. L. Coleman, aided by the elo-
quent but retiring J. W. Goss. A number of additions
were made at these meetings, at the close of which Mr.
Campbell traveled eastward with R. L. Coleman, who
agreed to accompany him as far as Philadelphia. So-
journing with the intelligent G. Austin and his amiable
family at Baltimore, he delivered several addresses
there, and was much pleased with the earnestness,
gravity and Christian affection which were manifested
by the Church in the worship on the Lord’s day. Mr.
Coleman remaining for a few days at the request of the
brethren to continue the meetings, Mr. Campbell pro-
ceeded to his appointment at Philadelphia, where he
was rejoined by Mr. Coleman on the following Monday.
Here he greatly embarrassed the latter by announcing,
at the close of his discourse in the evening, that Mr.
Coleman had arrived and would speak alternately with
him during the evenings of the week. Mr. Coleman,
accordingly, spoke the next evening, but having a very
modest estimate of his own ability, and feeling that the
people would desire to hear Mr. Campbell, he took the
cars for home, and left Mr. Campbell, as he said, ‘to
alternate with himself.”

In Philadelphia the church, now numbering about

VERSIONS OF THE BIBLE. 499

one hundred and fifty, was meeting in a comfortable
house at the corner of Fifth and Gaskill streets. An-
other church of some seventy or eighty members had
also been organized on Race street, where Mr. Camp-
bell delivered one discourse.

At New York he spoke twice in Washington Hall,
Broadway, to the citizens, and once to the brethren.
He spent also a pleasant evening with Mr. Buchanan,
the British Consul, and his excellent family. Mr.
Buchanan was noted for his general benevolence and
his faithful discharge of his office, which he was about
to resign, in order to remove to Canada, near the Falls
of Niagara. He was much attached also to the ancient
order of things, and, though somewhat precise in some
of his views, remained through life a steadfast friend of
religious reformation. While in New York, Mr. Camp-
bell called at the Bible-rooms to visit Elder Babcock,
and took great delight in examining the various versions
of the Old and New Testaments, and especially the
celebrated version of the whole Bible into the Burmese,
made by the eminent missionary, Elder Judson. Of
this he says:

«What a mercy, thought I, on glancing over its pic-
turesque pages, God has vouchsafed to these fifteen or twenty
millions of benighted souls in whose vernacular the WORD
OF LIFE is sent abroad! The gospel is thus preached, being
read, to that ancient people. How many, through that infinite
future yet before us, may have reason to bless God that Judson
was sent to their shores and permitted to learn their language,
that he might make known to them the ways of salvation !”

On his return from New York he spent several days
at Baltimore and Philadelphia, and then, taking the
cars to Cumberland, and the stage from thence to
Wheeling, reached home in safety, and continued

500 MEMOIRS OF ALEXANDER CAMPBELL.

punctually to fulfill his college duties during the re
mainder of the session. Near its close (May 11, 1843)
his family was increased by the birth of another son,
named William, who was the last of his own immediate
family of fourteen children, of whom only seven were
at this time living.

CHAPTER XVI.

Overtures for a discussion with the Presbyterians—N. L. Rice—Incidents otf
the debate—Its character and results—Mr. Campbell’s labors.

Veet on his visit to Kentucky in the fall of 1842,
Mr. Campbell received intimations that the Pres-
byterians there had become quite favorable to a public
discussion of the points of difference between them and
the Reformers. While at Richmond, in Madison coun-
ty, he was assured by the Rev. J. H. Brown that arrange-
ments would be made for such a discussion, and in
September, after his return home, he received a letter
from Mr. Brown informing him that a committee would
be appointed for the purpose at the Synod which was to
convene at Maysville on the 13th of the following month.
At this meeting, accordingly, John C. Young, R. J.
Breckinridge, N. L. Rice, J. F. Price and J. H. Brown
were selected, Messrs. Brown and Rice being a sub-
committee of arrangements. Subsequently, Rev. J. K.
Burch, who had been Mr. McCalla’s moderator twenty
years before, was substituted for R. J. Breckinridge.
Mr. Campbell chose as his committee President James
Shannon, Dr. J. Fishback, A. Raines and John Smith.
A long correspondence ensued touching the affair, and
it was not till the month of August in the next year
(1843) that the matter was finally arranged. Mr. Camp-
bell had hoped to have for his opponent President

Young, of Centre College, a gentleman distinguished
501

502 MEMOIRS OF ALEXANDER CAMPBELL.

for his urbanity and amiability, as well as for his literary
and theological attainments, and whose position would,
he thought, give more weight to the discussion. Presi-
dent Young’s health, however, having failed, Mr. Brown
informed Mr. Campbell in July that Rev. N. L. Rice,
of Paris, in Bourbon county, had been chosen instead
of him. This selection was not very agreeable to
Mr. Campbell, as in several discussions in which Mr.
Rice hac already engaged with the Reformers he had
manifested a prejudiced and hostile spirit, which Mr.
Campbell thought quite unfavorable to a calm, Chris-
tian-like and satisfactory investigation of the questions
at issue. As he was chosen, however, on the part of
the Presbyterians, he was constrained to acquiesce.
The propositions to be discussed were the following :

“I. The immersion in water of a proper subject into the
name of the Father, the Son and the Holy Spirit is the one
only apostolic or Christian baptism: Mr. C. afirms.—II. The
infant of a believing parent is a scriptural subject of baptism:
Mr. R. affirms.—Ill. Christian baptism is for the remission
of past sins: Mr. C. afirms.—IV. Baptism is to be adminis-
tered only by a bishop or ordained presbyter: Mr. R. affirms.
—V. In conversion and sanctification the Spirit of God oper-
ates on persons only through the Word of truth: Mr. C.
affirms.—VI. Human creeds, as bonds of union and com-
munion, are necessarily heretical and schismatical: Mr. C.

affirms.”

The debate commenced on Wednesday, the 15th ot
November (1843), in the Reform church at Lexington.
Judge Robertson was selected by Mr. Rice as modera-
tor—Colonel Speed Smith by Mr. Campbell. These
selected as president Honorable H. Clay, who kindly
consented to act. No question was to be discussed
more than three days unless by agreement. Each de

CHARACTER OF THE DEBATE. 503

bater was to furnish a stenographer and to have the
privilege of making verbal or grammatical changes in
his report. The net available amount resulting from
the publication of the debate, it was agreed, should be
equally divided between the two Bible societies.

This public debate, the last in which Mr. Campbell
was ever engaged, continued during sixteen days, and
excited extraordinary interest. The well-known ability
of Mr. Campbell, the reputation which Mr. Rice had
already acquired for readiness in debate, and the fact
that both disputants seemed to have the endorsement of
the religious communities to which they respectively
belonged, naturally gave to the discussion a high de-
gree of importance. At first it was contemplated that
several on each side should take part in it. Mr. Camp-
bell, however, preferring single combat, it was simply
stipulated that the discussion should be conducted in
the presence of Dr. Fishback, President Shannon, John
Smith and A. Raines on the part of the Reformation ;
and President Young, J. K. Burch, J. F. Price and J.
H. Brown on the part of the Presbyterians.

It would be out of place to attempt to furnish here
even an epitome of the facts and arguments adduced in
a debate which, when published with the preliminary
correspondence, made a volume of nine hundred and
twelve closely-printed octavo pages. Of its general
character, it may be safely affirmed that it fully met
public expectation, presenting a vast amount of interest-
ing information, and as clear an exposition of the errors
as well as of the truths involved as had ever been pre-
sented. The difference in the intellectual character,
and, consequently, in the method, of the two disputants
became quite evident from the very beginning. In the
discussion of the very first proposition, Mr. Campbell’s

504 MEMOIRS OF ALEXANDER CAMPBELL

tendency to comprehensive views, and his skill in dis-
engaging the grand fundamental principles of things,
became manifest in his endeavor to establish the gene-
ral law that ‘“ where words denote specific actions their
derivatives through all their various flexions and modi-
fications retain the specific meaning of the root.” This
law he then applied to the word faxrw (bapto), show-
ing that its two thousand flexions and modifications in
retaining the radical syllable bap retained also the radi-
cal idea dz connected with it.

« The same,” said he, “holds good of its distant neighbor
paivw (raino), I sprinkle. It has as many flexions and nearly
as many derivatives as bapto.” . . . ‘ These all exhibit the
radical syllable razz or ran, and with it the radical meaning
sprinkle. Now, as it is philologically impossible to find dap
n rain or rain in bap, so impossible is it to find dz in
sprinkle or sprinkle in dip. Hence the utter impossibility
of either of these words representing both actions. It is dif-
ficult to conceive how any man of letters and proper reflection
can, for a moment, suppose that apto can ever mean ‘ sprinkle’
or raino ‘dtp. ”

Nor was his ready perception of the resemblance of
relations less marked in the illustration he used in order
to render the point evident to the apprehension of his
hearers. Referring to the custom of the ancient gram-
marians to represent verbs and their derivatives by a
tree with its root, stem and branches, he said,

« Agriculturists, horticulturists, botanists will fully com-
prehend me when I say that in all the dominions of vegetable
nature, untouched by human art, as the root so is the stem,
and so are all the branches. If the root be oak, the stem can-
not be ash nor the branches cedar. What would you think,
Mr. President, of the sanity or veracity of a backwoodsman
who would affirm that he found in the state of nature a tree
whose root was oak, whose stem was cherry, whose boughs

SIGNIFICATION OF WORDS. 505

were pear and whose leaves were chestnut? If these gram
marians and philologists have been happy in their analogies
drawn from the root and branches of trees to illustrate the
derivation of words, how singularly fantastic the genius that
creates a philological tree whose root is daf¢o0, whose stem
is cheo, whose branches are rantizo and whose fruit is kath-
arizo !—or, if not too ludicrous and preposterous for English
ears, whose root is @zf, whose trunk is pour, whose branches
are sprinkle and whose fruit is purification P

Mr. Campbell’s opponent, on the other hand, mani-
fested throughout that he moved in a very different
sphere of thought, and was disposed to look at subjects
in their details, rather than in their general features.
Hence, while Mr. Campbell dealt in comprehensive
rules, Mr. Rice occupied himself with exceptions.
While the former sought to establish principles, the
latter tried to overthrow them by burrowing beneath the
basis on which they were erected. While the one en-
larged the comprehension of his hearers and illumi-
nated every subject that he touched, the efforts of the
other served only to contract their understandings and
to involve the subject in darkness and confusion. Thus
his reply to the above argument of Mr. Campbell was to
deny the general rule asserted, and to adduce the words
s< prevent” and ‘‘ conversation” as having changed their
original meaning while retaining the radical syllables.
Mr. Campbell stated, however, that these were words
of generic and not of specific import, and therefore not
legitimately within the rule, though even in these the
radical syllable still retained its specific meaning. Mr.
Rice affected also to rely greatly upon the fact that
Bantw (bapto) and fantclw (baptidzo) were sometimes
translated wash, and labored to make it appear that this
was their primary meaning. But Mr. Campbell showed

43

506 MEMOIRS OF ALEXANDER CAMPBELL.

them to be so used by a metonymy of the effect for the
cause, according to the well-known general principles
applying to all words. Mr. Rice affirming that the
most reliable New Testament lexicons gave wash as
the primary meaning, this Mr. Campbell refuted,
but upon its being again and again reiterated, brought
forward the celebrated New Testament lexicon of
Stokius, who says of the word: ‘‘1. Generally it ob-
tains the sense of dipping or immersing, without respect
to water or any liquid whatever. 2. Specially, and in
its proper signification, it signifies to dip or immerse in
water. This is the New Testament sense. 3. Tropi-
cally, and by a metalepszs, it means to wash, to cleanse,
because a thing is usually dipped or immersed that it
may be washed, that it may be cleansed. Its general
sense is to dip. Its proper sense, to dip in water. Its
figurative sense, to wash, to cleanse.” Mr. Rice’s con-
fusion was such upon this exposure that he was quite
unable to conceal it from the audience, and he in vain
endeavored to escape from the dilemma by some evasive
assertions in regard to tropes.

He also endeavored to place Mr. Campbell in a
similar dilemma in reference to an assertion he had
made that no translator, ancient or modern, ever ren-
dered faxtw (bapto), or any of that family of words,
to sprinkle. Mr. Rice, in reply, brought up a passage
(Rev. xix. 13) which reads, in the common version,
« He was clothed with a vesture dipped in blood,” the
Greek word for ‘‘ dipped” in every early manuscript
known being in this place 6e6aupevov (bebammenon).
Mr. Rice showed that in the ancient Syriac version the
passage was rendered so as to read in English, ‘‘ He
was clothed with a vesture sprinkled with blood.” He
adduced also the Vulgate, which rendered the passage

TRUTHFUL INDUCTION. 507

in the same manner. In addition he adduced Origen,
who, in quoting the passage almost verbatim, used
pavecEw (rantizo) instead of Baxtw (bapto). He further
confirmed the correctness of the rendering sprinkle by
referring to the sixty-third chapter of Isaiah, to which
the passage in question evidently has relation, and where
the conqueror says, ‘‘ Their blood shall be sprinkled
upon my garments.” This, it must be confessed, seemed
quite a strong case, but so firmly was Mr. Campbell
persuaded that neither ġapżo nor its derivatives could
justly, in any case, be rendered sprinkle, that he ven-
tured to assert, what indeed had been formerly con-
jectured by Dr. Gale that, in this place, there must
have been in the manuscript from which Origen quoted,
and from which the Syriac version was made, a differ-
ent reading (errantismenon, instead of bebammenon),
which Jerome, the author of the Vulgate, had adopted.
Although no manuscript then known gave this reading,
Mr. Campbell inferred that there must have been such
a reading from the fact that, in all the three translations
adduced, it occurred in the same passage, the last oc-
currence of the word in the book. The corresponding
passage in Isaiah also confirmed him in the opinion
that the idea of sprinkling had been derived from the
language of the prophet by Origen and the version
from which he quoted. He insisted, therefore, that,
with so much probability of a different reading, Mr.
Rice was logically bound to show that the word dedam-
menon was actually in the manuscript quoted by Origen,
as well as in the one from which the Syriac version was
made. This being impossible, Mr. Rice’s argument
was shown to be logically inconclusive.

It was not, however, merely to rebut his opponent’s
reasoning that Mr. Campbell took this ground. In all

508 MEMOIRS OF ALEXANDER CAMPBELL.

his writings and discussions he failed not to manifest
that spirit of truthful investigation which had guided
him from the beginning. Mr. Rice, seemingly in-
capable of appreciating either Mr. Campbell’s position
on the disputed passage, or of imitating the truth-loving
spirit of investigation which it implied, continued for
some time to make the most of his supposed discovery
of an exception to Mr. Campbell’s universal rule, and
to bring up the matter again and again.

«Although Mr. Campbell has said and published,” said he,
“that no translator, ancient or modern, ever rendered any
of this family of words to sprinkle, I have proved that the
translators of the venerable Syriac, the old Ethiopic and the
Vulgate (all of whom, according to him, were immersionists)
did so translate dafto. But he says, ‘ There must have been
a different reading? Where is the evidence? Is there any
one copy of the New Testament found in all the searching for
old manuscripts which presents a different reading? There
ts not one! Why, then, contend for a different reading?
Simply because the claims of immersion demand it.”

Such was Mr. Rice’s charitable estimate of his op-
ponent’s integrity that he supposed him capable of
contending for a different reading not in the interest of
truth, but merely ‘‘ because the claims of immersion
demanded it.” Providence, however, has already sin-
gularly verified the postulate assumed by Mr. Caınp-
bell, and exposed the fallacy through which ‘‘ sprinkle”
was sought to be interpolated as a proper or possible
rendering of dapfo. On the 4th day of February, 1859,
the learned Tischendorf, who was engaged in Oriental
researches, happened to be sojourning at the monastery
of St. Catherine at Mount Sinai. Returning from a
walk in company with the steward, the latter, upon
reaching his chamber, placed before the traveler, for

CONFIRMATION OF TRUTH. 509

his examination, a basket of ancient manuscripts.
Among these, to his surprise and delight, he found a
complete copy of the New Testament on vellum, which
proved to be one of the very oldest and most authentic
manuscripts in the world, rivaling even the famous
Codex Vaticanus. This precious apograph, published
in 1865 by Tischendorf, gives in Rev. xix. 13, zepe¢BeBdy-
uévoç fudteov mepepepappéevoy dcpate, clothed with a ves-
ture sprinkled over with blood—PpERIRERAMMENON
being here used instead of bebammenon, the word
found in other MSS. Thus, Mr. Campbell’s position
that there was a different reading was shown to be
entirely correct, the word perzrerammenon, from ratno,
to sprinkle, and Herz, over, signifying ‘‘ sprinkled over,”
being employed, thus proving the accuracy of the
Syriac version, and rescuing bebammenon from the
hands of those who sought to impose upon it a false
rendering to suit their purposes. *

* This interesting fact serves to show how consistent truth is ever with
itself, and it illustrates also the principle so often acted on in scientific and
legal investigations, that by means of known facts unknown facts may be dis-
covered. From the fact that various readings of Scripture existed, that the
word “sprinkled” was used in the related passage of Isaiah, and especially
because it would have been a singular anomaly if bapto could in any case be
rendered sprinkle, it was truly inferred that in the original manuscript the
word used, Rev. xix. 13, was not bebammenon, but one that really signified to
sprinkle. In like manner, Leverrier, from certain disturbances in the move-
ments of the planets, conjectured that there must exist, at a certain distance
beyond the most distant planet known, another heavenly body of a certain
magnitude, whose attractions could alone explain these perturbations; and
this conclusion was no sooner reached than a German astronomer, directing
‘iis telescope to the quarter of the heavens indicated, found there the planet
NEPTUNE, previously unknown, but precisely answering all the conditions of
the problem. It should be remarked also that, in all such cases, while the
verification of the conjecture adds to the sum of human knowledge, it pos-
sesses also the reflex power of imparting an absolute confirmation to the data
from which the fact had previously been deduced. Hence, while the result,
in the case of Rev. xix. 13, exposes the falsity of the assumption upon which

43 °

510 MEMOIRS OF ALEXANDER CAMPBELL.

It cannot be justly denied that throughout the dis
cussion Mr. Rice manifested acuteness and ingenuity
in bringing forward whatever could yield the slightest
support to his cause, or that his efforts produced occa-
sionally a marked impression on the audience. Hav-
ing a musical voice and a pleasant countenance, with
brilliant black eyes and hair, a confident and positive
manner and an agonistic style of gesticulation, he was
well fitted to command attention. Having also a large
portion of the audience in favor of his propositions, he
received from them numerous manifestations of sympa-
thy and approval, which were supposed by many to
have been even preconcerted for the purpose of manu-
facturing public opinion. If such were the purpose ot
the actors in the case, there.is not the slightest evidence
that Mr. Rice instigated such proceedings, though his
manner and language during the discussion were plainly
calculated to encourage manifestations of applause and
merriment, which it was his duty to repress as especially
unbecoming in the discussion of serious subjects. His
remarkable fluency of speech, superior talent for man-
aging minute details, his consummate art in presenting
false issues and evading the true ones, gave him great
influence over the minds of those unskilled in the de-
tection of fallacious reasoning. He seldom indeed ap-
peared to rise to the dignity of the subject, and both
his arguments and his expressions were often of an ad
captandum character. The characteristic and worst
features of his speeches were, however, the personal
bearing and the hostile spirit which he imparted to
them. He had gathered upon his table many volumes

Mr. Rice insisted that sprinkle was one of the meanings of bapto, it also de-
monstrates the truth of the premises from which Mr. Campbell argued, show-
ing that s# zo case can bapto or any of its derivatives be so rendered.

DISPUTANTS CONTRASTED. 5i

of Mr. Campbell’s works, and seemed to take an es-
pecial pleasure in quoting and referring to his writings,
so as to make him appear inconsistent or place him in
an unfavorable light before the audience, rather than
in discussing the propositions upon their own merits.
This course gave to the entire discussion a certain
degree of asperity and acrimony, and fostered on the
part of the audience those personal and denominational
feelings and prejudices which should rather have been
allayed.

These feelings indeed ran very high at times, and
gave rise to amusing incidents. Two ladies in the
gallery were earnestly engaged in maintaining the
merits of their respective disputants. ‘‘ Ah,” said one
of them to the other as a closing and convincing argu-
ment, ‘‘ you can easily see that Mr. Rice is by far the
most learned man. Just see how many books he has
upon his table, while Mr. Campbell has hardly any.”
‘« But you don’t appear to know,” retorted the other,
‘that the books on Mr. Rice’s table were wrztten by
Mr. Campbell.” On another occasion, after dismission,
a Mr. Irwin of Madison county, a warm friend of Mr.
Campbell, was complaining of poor health, and re-
marked that he had not eaten anything for a number
of days. ‘‘ Ah,” said Colonel Speed Smith, jocularly,
«you have been feeding on camel” (Campbell). < Not
so,” said the Presbyterian preacher, Mr. Brown, who
was also from Madison, ‘‘I believe he has been living
on rice (Rice) during these days.” ‘‘If so,” rejoined
Colonel Smith, ‘‘he has been living on extremely
light diet.”

The disputants indeed, throughout, presented quite a
contrast as to their weight of metal and modes of
warfare. The one was like the light-armed Saracen

512 MEMOIRS OF ALEXANDER CAMPBELL.

circling round and round his opponent upon his fleet
courser, and stealthily endeavoring to wound him with
his arrows. The other was the mailed Crusader upon
his powerful charger, calmly receiving the missiles upon
his shield or seeking to prostrate his enemy with a
blow of his battle-axe. Or, as was pictured at the time
in an Episcopal paper, the ‘* Protestant Churchman,”
«Mr. Campbell was like a heavy Dutch-built man-
of-war, carrying many guns of very large calibre;
whilst Mr. Rice resembled a daring and active Yankee
privateer, who contrived, by the liveliness of his move-
ments and the ease with with which he could take up
his position for a raking fire, to leave his more cumbrous
adversary in a very crippled condition at the close of
the fight.” This ‘‘ crippled condition,” however, was
merely a slight damage in the sails and rigging, if we
may continue a figure which most incorrectly represents
Mr. Campbell as deficient in alertness or mobility of
mind, a quality in which he excelled. Mr. Rice, who
had rummaged Mr. Campbell’s writings, in order to
cull from thence whatever could serve his purpose, did
not fail to make good use of those philosophical distinc-
tions and disquisitions in relation to ‘* moral, spiritual
and physical power,” etc., which Mr. Campbell had
employed in some of his discussions, and which had
opened a door to speculation and misrepresentation in
the discussion of the proposition relating to the influ-
ence of the Holy Spirit. Mr. Rice therefore adduced
these expressions and reasonings for the purpose of
involving Mr. Campbell in inconsistency and proving
his doctrine to be erroneous. His effort, however, only
caused Mr. Campbell to appear to greater advantage,

since it elicited from him the following noble acknow-
ledgment :

HENRY CLAY CAPTIVATED. 513

“I do not shrink from the discussion of anything I have
ever written on this subject. Yet it would be more than
human, more than mortal man has yet achieved, if in twenty
vears’ writing, and in issuing one magazine of forty-eight
octavo pages every month, written both at home and abroad,
in steamboats, hotels and in the houses of my private friends
and brethren, I should have so carefully, definitely and con-
gruously expressed myself on every occasion on these much
controverted subjects as to furnish no occasion to our adver-
saries to extract a sentence or a passage which, when put into
their crucible and mixed with other ingredients, might not be
made to appear somewhat different from itself and myself
and my other writings. To seal the lips of caviling sec-
tarians and captious priests is a natural impossibility. The
Great Teacher himself could not, at least he did not, do it.”*

Mr. Campbell’s opening address of an hour in the
debate on the influence of the Holy Spirit, has been
greatly and deservedly admired for its beauty of diction,
its clearness of statement and its power of argument.
It was remarked that Henry Clay, who had been very
careful to avoid, previously, the slightest appearance of
favoring either disputant, was so captivated by it as, for
a time, to forget himself. A gentleman well acquainted
with him noticed that, soon after Mr. Campbell began,

* Somewhat similar was the language of Luther when, before the emperor
and princes, he was called upon to say whether he would recant or defend
the doctrine he had taught. After refusing to retract anything he had written
on faith and good works and against popery, he added : “ In the third and last
place, I have written some books against private individuals who have under-
taken to defend the tyranny of Rome by destroying the faith. I freely confess
I may have attacked such persons with more violence than was consistent
with my profession as an ecclesiastic. Ido not think of myself as a saint,
but neither can I retract those books, because I should by so doing sanction
the impieties of my opponents. . . . As I am a mere man and not God, I will
defend myself after the manner of Jesus Christ, who said, ‘If I have spoken
evil, bear witness against me.’ John xviii. 23. How much more should I,
who am but dust and ashes and so prone to error, desire that every one
should bring forward what he can against my doctrine !”

voL. 1.—2 H

514 MEMOIRS OF ALEXANDER CAMPBELL.

he became unusually attentive, and that, as the subject
became unfolded and successive arguments were pre-
sented, he leaned forward and began to bow assent,
waving his hand at the same time in that graceful, ap-
proving manner peculiar to him. While the gentleman
was observing this with some surprise, as he had never
before, except upon one occasion, found Mr. Clay to be
so carried away by a public speaker, the latter, suddenly
recollecting himself, drew himself back and looked
around to see if any one had noticed him thus off his
guard. The address, as it appears in the printed debate,
affords abundant evidence of its power. A high dig-
nitary in the Episcopal Church, writing soon after in
the ‘‘ Protestant Churchman,” thus spoke of it and of
the disputants :

« With the exception of a few unguarded expressions, and
that he affirms a universal where only a general can be
proved, Mr. Campbell’s affirmative argument on the point
that ‘ the Holy Spirit in conversion and sanctification operates
only through the Word’ is one of the most splendid specimens
of eloquent reasoning I ever remember to have read. So,
also, apply to over-expanded creeds—the Westminster Con-
fession, for instance—what he recklessly charges upon all
creeds, and more thrilling or magnificent declamation can
hardly anywhere be found than that interwoven in the closing
debate.” After referring to other specimens of Mr. Camp-
bell’s lofty and powerful argumentation, he adds, “ Mr. Rice
is wholly incapable of this sort of thing. His imagination is
as barren as the surface of granite.”

In the affirmative of the proposition that ‘‘ the infant
of believing parents is a scriptural subject for baptism,”
Mr. Rice assumed the usual position of the identity of
the Jewish and Christian institutions or churches, and,
forbearing to insist upon the argument that baptism
came in room of circumcision, dwelt upon the com-

FALSE IMPRESSIONS. 515

mission to the apostles as requiring them to disciple the
nations by teaching and baptizing, asserting that teach-
ing did not necessarily precede baptism, and that the
commission was fulfilled if children were baptized first
and taught afterward! With all his arts of sophistry,
however, he could not succeed in making even a
plausible defence of a proposition which, as Mr. Camp-
bell showed, had not a particle of scriptural evidence to
sustain it. Nor was he at all more successful in the at-
tempt to prove the fourth proposition, that ‘‘ baptism is
to be administered only by a bishop or ordained pres-
byter,” for which, indeed, he did not pretend to produce
a single scriptural authority. It was in the discussion
of the last proposition in reference to ‘‘ human creeds
as bonds of union and communion” that he labored
with the greatest assiduity, and, it must be admitted,
with the greatest temporary effect. Ingeniously availing
himself of the cases in which considerable difference
of sentiment had been tolerated amongst the Reformers,
and of Mr. Campbell’s candor in acknowledging occa-
sionally in his writings the existing deficiencies amongst
his brethren, he managed, by exaggerating these and
by means of incorrect statements, imaginary cases and
feigned issues, to create, for a time, the impression upon
some even who had been opposed to creeds that they
were by no means so injurious or unnecessary as had
been supposed.* In his attempt to excite religious fears

# Mr. Rice descanted largely upon the case of Dr. Thomas as an evidence
of the looseness of belief among the disciples, and of the necessity for a creed
in order to the detection of errorists, although the repudiation of Dr. Thomas
and his speculations by the Reformers was in reality a clear proof of the
sufficiency of the Scriptures for “reproof” and for “correction,” as well as
for “instruction” in “righteousness.” He magnified also certain differences
in opinion between Mr. Raines and Dr. Fishback with regard to the degrees
of buman depravity. He seemed particularly desirous, however, of attaching

516 MEMOIRS OF ALEXANDER CAMPBELL.

and prejudices upon this subject he was greatly aided
by the circumstance that Mr. Campbell’s view of the
true grounds of Christian union was so far in advance
of the age as not to be yet really and fully understood
by the community in general. In repelling, therefore,
the false imputations and consequences upon which Mr.

the stigma of Unitarianism to B. W. Stone and those with him who had
engaged in the reformatory movement.

B. W. Stone, now near the close of his life, having been informed by A.
Kendrick that Mr.-Rice had publicly charged him with being a “ Unitarian
who made the Saviour a mere man—a created being,” and who “openly de-
nied the divinity of Christ,” answered Mr. Kendrick as follows in reference
to the matter: “Now I reply for the last time (so I now think) that at no
time in my long life did I ever believe these doctrines ; I never taught them
either publicly or privately, from the pulpit or the press. I am bold to say
no man ever heard them from me, or read them in any of the essays I have
written and published on the doctrine of Christ. . . . It is well known to
all that know me that I differed from the Presbyterians on the speculations
in their Confession of Faith on the Trinity when I was a Presbyterian. Yet
was I unanimously ordained by the Presbytery and held in communion by
them. I was never charged with these things until I withdrew from them.”

After recapitulating briefly his belief in the distinction between the
Father and the Son in the words in which the Scripture reveals it, he goes
on as follows: “Just before he ascended, the Son prayed to the Father to
glorify him with himself with the glory he had with him before the world
was. This with many other texts proves that the Son, or Logos, existed in
glory with the Father before the world was—before all created things in the
universe ; without him was not one thing made that is made.

“This glorious being is the Son of God, the only begotten Son of God,
and therefore divine: the children of men are human, because begotten and
born of human parents ; so is the Son of God divine, because begotten of the
divine Father. . . . I believe the Father sent the Son to be the Saviour of
the world, that whosoever believeth on him might not perish, but have ever-
lasting life. I believe that all power and authority in heaven and earth are
given unto him, and that he is able to save to the uttermost all that come to
God by him ; that in him are all the treasures of wisdom and knowledge ; that
it pleased the Father that in him should all fullness dwell—the fullness of the
Godhead, the fullness of the Spirit, the fullness of grace and salvation. When
we see him we see the Father—his image, his character, his glory and per-
fection. Let me lose life before I would detract from my Lord one ray of his
glory. To him that sitteth on the throne and to the Lamb be everlasting
praise! Amen! B. W. STONE”

OBJECTION TO CREEDS. 517

Rice was pleased to descant, Mr. Campbell took occa-
sion to state again, in various forms, the real principles
of the Reformation and to maintain their correctness
and their necessity for Christian union.

‘We all see,” said he, “that Christendom is at present in
an agitated, dislocated condition—cut up or frittered down into
sects and parties innumerable, wholly unwarranted by right
reason, pure religion, the Bible, the God of the Bible. Be-
fore the high and holy and puissant intelligences of the earth
and heaven this state of things is most intolerable. I have
for some five-and-twenty years regarded creeds as both the
cause and effect of partyism and the main perpetuating cause
of schism, and have remonstrated and inveighed against them.
Not like many who oppose creeds because they first oppose
their peculiar tenets, we opposed them on their own demerits,
and not because they opposed us. In this particular at
least, if on no other accourt, we differ from the great majority
of those who oppose them: because old parties were sustained
by them, because they made new parties, and because they
were roots of bitterness and apples of discord, we opposed
them.

“In lieu of them all we tendered the book that God gave
us. We regard the Lord Jesus Christ as King, Lord, Law-
giver and Prophet of the Church, and well qualified by the
power of the Holy Spirit to give us all a perfect volume—one
in substance and form exactly adapted as he would have it
for just such a family as the great family of man, if we be-
lieve the Lord Jesus was wiser and more benevolent than all
his followers in their united wisdom and benevolence, and
that he could and would give them such a book as they
needed. It is both the light of salvation and the bond of
union amongst the saved. We abjure creeds simply as sub-
stitutes—directly or indirectly substitutes—for the book of in-
spiration. In other respects we have no objection whatever
to any people publishing their tenets or views or practices to
the world. I have no more objection to writing my opinions

44

518 MEMOIRS OF ALEXANDER CAMPBELL.

than to speaking them. But, mark it well, it is the making
of such compends of views, in the ecclesiastic sense, creeds
(that is, terms of communion or bonds of union)—I say
again, as ecclesiastic documents, as terms of exclusion and
reception of members, we abjure them. . . . Our sin, in the
eyes of all devoted to them, is, that we substitute for them
the new covenant as our church covenant, and the apostolic
writings as our Christian creed, believing all things in the
law and in the prophets.

“« We preach in the words of that book the gospel as pro-
mulgated by the apostles in Jerusalem. We use in all im-
portant matters the exact words of inspiration. Wecommand
all men to believe, repent and bring forth fruits worthy of
reformation. We enjoin the same good works commanded
by the Lord and by his apostles. We receive men of all
denominations under heaven, of all sects and parties, who
will make the good confession‘on which Jesus Christ builded
his Church. We propound that confession of the faith in the
identical words of inspiration, so that they who avow it ex-
press a divine faith and build upon a consecrated foundation—
a well-tried corner-stone. On a sincere confession of this
faith we immerse all persons, and then present them with
God’s own book as their book of faith, piety and morality.
This is our most obnoxious offence against the partyism of
this age.

“ On this ground many of us have stood for many years.
We have fully tested this principle. Men, formerly of all
persuasions and of all denominations and prejudices, have
been baptized on this good confession and have united in one
community. Amongst them are found those who have been
Romanists, Episcopalians, Presbyterians, Methodists, Bap-
tists, Restorationists, Quakers, Arians, Unitarians, etc., etc.
We have one faith, one Lord, one baptism, but various opin-
ions. These, when left to vegetate without annoyance, if
erroneous, wither and die. We find much philosophy in one
of Paul’s precepts, somewhat mistranslated : ‘ Receive one an-
other without regard to difference of opinion.’ We indeed

TRUE BASIS OF UNION. 519

receive in our communion persons of other denominations
who will take upon them the responsibility of their partici
pating with us. We do indeed in our affections and in our
practice receive all Christians, all who give evidence of theii
faith in the Messiah, and of their attachment to his person,
character and will.” —Dedéate, p. 783.

Of the philosophy of this basis of union he thus remarks:
« We long since learned the lesson that to draw a well-defined
boundary between faith and opinion, and, while we earnestly
contend for the faith, to allow perfect freedom of opinion and
of the expression of opinion, is the true philosophy of church
union and the sovereign antidote against heresy. Hence in
our communion at this moment we have as strong Calvinists
and as strong Arminians as any, I presume, in this house—
certainly many that have been such. Yet we go hand in
hand in one faith, one hope, and in all Christian union and
co-operation in the great cause of personal sanctification and
human redemption. It is a pleasure to see such persons
holding in abeyance their former opinions—conclusions and
opinions the results of an early education and the effects of
youthful associations—sacrificing all their predilections and
partialities for the sake of the pure and holy principles of a
religion that was fully and perfectly taught before the age of
Luther, of Calvin or of any of the Reformers of popery or
any other superstition, living or dead. They see not those
specks while Heaven’s bright sun of righteousness and truth
shines into their souls in all its glorious eflulgence.

“ It is not the object of our efforts to make men think alike
on a thousand themes. Let them think as they like on any
matters of human opinion and upon ‘doctrines of religion,’
provided only they hold THz Heap Christ and keep his com-
mandments. I have learned not only the theory, but the fact,
that if you wish opinionism to cease or subside you must not
call up and debate everything that men think or say. You
may debate anything into consequence, or you may, by a dig-
nified silence, waste it into oblivion.” — Debate, p. 797.

Mr. Rice, wholly unable, from his point of view, to

§20 MEMOIRS OF ALEXANDER CAMPBELL.

admit such results, continued to complain of the latitudi-
narianism of such principles. Mr. Campbell replied:

“ The gentleman complains that our foundation is too broad,
too liberal. It is indeed broad, liberal and strong. If it
were not so, it would not be a Christian foundation. Chris-
tianity is a liberal institution. It was conceived in view of
the ruin of the world. God looked upon not the thousand
millions of one age, but the untold millions of all ages. And
he looked with the inconceivable compassion of a divine
Father, rich in mercy and plenteous in redemption. He laid
help for us on the shoulders of a divine Man, ‘who meted
out the heavens with a span, comprehended the dust of the
earth in a measure, and weighed the mountains in scales and
the hills in a balance ; the great Philanthropist whose wide
charities and tender compassions embrace all ages, all races,
all generations of men. He knows no differences of castes,
ranks, dignities. Before him kings and their subjects, the
nobles of the earfh and their slaves, the tyrants and their
vassals, lose all differences. Their circumstantial grandeur
and their circumstantial meanness are as nothing. He looks
upon them all as men—fallen, ruined men. He made one
splendid sacrifice for all, and has commanded his gospel to be
preached from pole to pole and from Jerusalem to the utter-
most parts of the earth. He bids all nations, languages and
tribes of men a hearty welcome to the rich provisions of his
bounteous table, made large enough and well supplied with
the richest provisions of his unwasting fullness. Surely, then,
that ought to be a large house on a broad foundation that has
in it a table for saved men from every nation under heaven.

« He has commanded a simple story to be told, leveled to
the apprehension of all. It is expressed in plain, clear and
forcible terms. The great cardinal principles upon which the
kingdom rests are made intelligible to all, and every one who
sincerely believes these and is baptized is, without any other
instrument, creed, covenant or bond, entitled to the rank und
Immunities of the city of God, the spiritual Jerusalem, the
tesidence of the great King. This is precisely our foundation.

SIMPLICITY OF PRINCIPLES. 5321

Strong or weak, broad or narrow, it is commensurate with the
Christian charter. It embraces all that believe in Jesus as the
Christ of all nations, sects and parties, and makes them all
cne in Christ Jesus.” —Debate, p. 808.

Having thus showa the Bible to be the true and only
guide in religion, and vindicated the sufficiency of the
simple gospel which it reveals as the basis of Christian
union apart from all mere human opinions, he subse-
quently developed, in a still more comprehensive view,
the grand fundamental resting-point of the entire
structure :

“ The strength of the whole edifice is in its foundation, and
the still more interior secret of the strength of our system is
that IT 1s DIVINE. It is the foundation which God has laid
in Zion. It is not both divine and human. It is wholly
divine. Does any one ask me what it is? I wish I hada
summer’s day and my wonted strength to develop its glorious
features to your view. A full revelation of it would disarm
our opponents and take from them more than half their argu-
ments. I tell you, my Christian friends, the Christian faith is
quite a simple but most comprehensive and potert document.
The five books of Moses, together with the prophets, com-
pose the Jews’ religion. The Christian believes all these too,
and studies them well; but Christianity was born after Christ.
There were Jews and Gentiles innumerable before Christ was
born. But we speak not of the Jewish nor of the patriarchal
ages. The Harbinger has done his work. He prepared a
people for the Lord and introduced the sublime and glorious
age of Messiah the Prince ; but Christianity is more than John
preached. The principles of Christianity, like the grand laws
of nature, are simple and few, but omnipotent to all the ends
of its Author. What sublime and awful wonders are revealed
in heaven to the eye of the philosopher by the operations of the
centrifugal and centripetal forces! Silently and unobtrusively
these laws, for ages, have swayed creation’s ample bounds,
kept the universe to its place and guided all the mighty

44°

5332 MEMOIRS OF ALEXANDER CAMPBELL.

masses, in their unmeasured circuit of miles unmeasured,
through all the fields of occupied space. That regularity,
aarmony, beauty and beneficence spread over those empyreal
regions where the march of revolving worlds overwhelms
the adoring saint and fills his soul with admiration of the
divine Author of the universe, all spring from and are the
mysterious result of a happy combination of these two stupen-
dous principles.

“ So is it in our most holy faith. There are but two grand
principles in Christianity—two laws revealed and developed,
whose combination produces similar harmony, beauty and
loveliness in the world of mind as in the world of matter.
But, leaving the development of these for the present, I must
at once declare the simplicity of this divine constitution of
remedial mercy. It has but three grand ideas peculiar to
itself, and these all concern the King. I am sorry that this
sublime and mysterious simplicity does not appear to those
who set about ‘making constitutions for Christ’s kingdom.
This confession of omnipotent moral power, because the off-
spring of infinite wisdom and benevolence, must be learned
from one passage, Matt. xvi.: ‘Who am I, do men say?
We must advance one step farther: ‘Who am I, do you say?’
Peter in one momentous period expressed the whole affair—
THOU ART THE MESSIAH, THE SON OF .THE
LIVING GOD. The ¢wo ideas expressed concern the per-
son of the Messiah and his office. The one implied concerns
his character, for it was through his character, as developed,
that Peter recognized his person and his Messiahship. Now
let us take the shoes from off our feet, for we stand on
10ly ground; and let us hear him unfold unto Peter his in-
entions: ‘ Blessed art thou, Simon, son of Jonas! Flesh and
blood hath not revealed this unto thee, but my Father which
‘sin heaven. But I say unto thee, Thou art Peter (or stone),
and on THIS ROCK I will build MY Church, and the gates
of hell (hades) shall not prevail against it. It will stand for
sver. ‘I will give unto thee (thyself alone, Peter) the keys
of the kingdom of heaven, and whose sins soever you remit,

A REFORMER NEEDED. 523

they are remitted, and whose sins soever you retain, they
shall be retained.’ Here, then, is the whole mystery of the
Christian institution—the full confession of the Christian
faith. All that is peculiar to Christianity is found in these
words; not merely in embryo, but in a clearly-expressed out
line. A cordial belief and clear conception of these two
facts will make any man a Christian. He may carry them
out in their vast dimensions and glorious developments to all
eternity. He may ponder upon them till his spirit is trans-
formed into the image of God—until he shines in more than
angelic brightness in all the purity and beauty of heavenly
love. Man glorified in heaven, gifted with immortality and
rapt in the ecstasies of infinite and eternal blessedness, is but
the mere result of a proper apprehension of and conformity
to this confession. I am always overwhelmed in astonish-
ment in observing how this document has been disparaged
and set at naught by our builders of churches. It seems still
to be ‘a stone of stumbling and a rock of offence.’ Yet Jesus
calls it the rock. It is in the figure of a church or a temple,
the foundation, a rock. When all societies build on this one
foundation, and oa it only, then shall there be unity of faith,
of affection and of co-operation; but never, never till then.
Every other foundation is sand. Hence, they have all wasted
away. Innumerable parties have perished from the earth;
and so will all the present built on any other foundation than
this rock.” — Debate, p. 821.

Amidst the sad divisions of religious society, pro-
duced and perpetuated by substituting a doctrinal for a
personal faith, and the orthodoxy of the head for that
of the heart, when men relied upon nice philosophical
distinctions, metaphysical theories and theological or
ecclesiastical systems rather than upon gospel facts,
there needed a mind like that of Alexander Campbell,
of expansive generalizing power and wide reach of
thought, capable of seizing upon the grand principles
of things and disengaging from the rubbish of partyism

524 MEMOIRS OF ALEXANDER CAMPBELL.

the truth on which the Church of Christ was founded.
Nor was it surprising that a discovery at once so simple
and so grand should fail to be comprehended and ap-
preciated at once by those who were accustomed, like
Mr. Rice, to justify sectarianism and find abundant
space for all their religious thought within the narrow
limits of a party. Time had to be allowed, that men
might be schooled to larger views and learn by degrees
the important lesson that ‘‘ God’s ways are not as man’s
ways, nor his thoughts as man’s thoughts.” Even now,
after the lapse of more than half a century, the thought-
ful among religious communities are only beginning to
perceive and to admit that if Christian union is ever to
be established, it must be based upon the simple primi-
tive and personal faith advocated and first publicly ac-
knowledged by Mr. Campbell in 1812.

Whatever was the judgment of the discerning and
impartial with regard to the discussion and the dispu-
tants, it is certain that the Presbyterians, as Mr. Rice
himself had done throughout the debate, boasted of a
complete victory on their side.* Carried away by Mr.
Rice’s confident and assuming manner, and the present
effect which it seemed to have upon the unthinking and

* A similar course of boasting had been pursued by the Presbyterians in
the case of the Jenning’s Debate, and gave rise to the following incident:
While Nashville was ringing with Presbyterian acclamations, an aged citizen
accosted one of the boasters in the following style: “You Presbyterians
have gained, you say, a glorious victory. I do not understand how you as-
certain a victory. Do tell me how you know when you beat. I will tell
you how in old times we judged of victories when I was in the Indian wars.
After the battle was over we counted the scalps, and those who could show
the largest number of them were said to have conquered. Now, then, since
Mr. Campbell had been here, he has immersed some thirty, among whom
were some of the most intelligent citizens of Nashville. How many have
you added to your church oy this debate?” “I have not heard of any,” said
his Presbyterian friend. “ Pray, then, my dear sir, tell me how you know
when you have gained a great victory.”

DISAPPOINTED HOPE. 525

prejudiced, they overlooked the fact that a boastful and
supercilious manner was incapable of being transferred
to print, like the argumentative speeches which Mr.
Campbell had wisely designed for the future readers
of the discussion. They seemed also to have failed
to notice the ominous fact that when Mr. Campbell
preached during the period of the discussion quite a
number came forward for baptism, and among them a
very intelligent Lutheran preacher.* The assurance
of triumph, however, felt by the Presbyterians cannot
justly be attributed entirely to Mr. Rice’s confident
manner and bold assertions. He certainly acquitted
himself much better than his friends expected, and
showed a readiness in reply and an ingenuity and a
plausibility in the arguments he employed quite beyond
public expectation—a circumstance which naturally
tended to create an exaggerated notion of his ability.
The sincerity of the Presbyterians in their convictions
of success was well shown in the eagerness with which
the Rev. J. H. Brown purchased for $2000 the copy-
right of the printed debate, and in the efforts which for
a time were made by them to circulate it.

It was soon found, however, that the effect of the

* This gentleman, Mr. William McChesney, who possessed undoubted
testimonials of his standing with the Lutherans, gave afterward to Mr.
Campbell the following account: “I could have sprinkled a child the day
before the debate commenced with a good conscience. All my early educa-
tion and associations were placed on a scale with Pedobaptism during the
debate. I went there willing to ascertain the truth. I was a little prejudiced
against you, and more than a little against the Reformation. I listened with
candor and attention. After the whole ground had been gone over, I was
satisfied that nothing but immersion would do, and that infant baptism could
not be maintained from the Scriptures, I felt deeply interested in the whole
matter. If Mr. Rice could have met all your arguments satisfactorily to my
mind, and have sustained his own propositions, he would have received my
warmest thanks. He failed, however, in my estimation—completely failed in
both.”

526 MEMOIRS OF ALEXANDER CAMPBELL.

printed discussion upon the public mind was quite
different from what the party expected, and they were
mortified to perceive that it was making many converts
to Mr. Campbell’s views, but none to Presbyterianism.*

*Amongst numerous cases of the kind, the following may be given as illus-
trating the effect produced by the printed debate: Mrs. Postlethwaite, of
Greensburg, Pa., the relict of Dr. Postlethwaite, an elder of high standing in
the Presbyterian Church, and who had herself been a sincere and exemplary
member of that Church for full fifty-four years, after carefully reading the de-
bate three times, came forward and demanded immersion on her own con-
fession of the faith, and was accordingly immersed. What made this case
more striking was, that this venerable lady was spending the time with her
son-in-law, a Presbyterian clergymen, during the time she was examining
this discussion. After her first reading she thought Mr. Rice had sustained
himself pretty well, although she could not see that he had exactly answered
Mr. Campbell's arguments. She read again and again, and at last expressed
herself thoroughly ashamed of the disingenuousness and the unfairness of
Mr. Rice’s speeches, and thought she could plainly discover this important
difference—that one side was contending for all-important truths, and the
other for contracted human institutions and traditions.

Another case was that of a devoted and influential member in the Metho-
dist Church, who thus wrote to Mr. Campbell from Nashville, in November,
1846: “ I commenced to read the debate between you and Rev. N. L. Rice
some twelve months ago, with prejudices decidedly, for the most part, in
favor of the views entertained by the latter ; but by the time I had finished I
was fully convinced that Mr. Rice had utterly failed to sustain his positions,
Yet I was not fully satisfied that the doctrine for which you contended was
true. It was a clear case to my mind that your arguments, for the most part,
were conclusive—that you had gained a complete triumph over Mr. Rice ; but
yet I was fearful that your premises might somewhere be defective, and, to be
honest, I had a kind of a secret wish that it might be so! I did not, some-
how or other, like, after living in the Methodist Episcopal Church for some
fourteen years, sustaining, too, as I did, an official relation to that Church, to
give up my long-cherished opinions, Still, I determined, after making a fair
test of your views, to fall upon the side of the truth, should it even be what
I was pleased, in common with many others, to call ‘Campbellism.’ I there-
fore, with earnest inquiry after God’s revealed truth, fled to the Bible, and
read it with greater care and solicitude, if possible, than I had ever done be-
fore. The result of this was a confirmation of my already partial conviction
of the truth of your position. I found that what I had supposed to be Camp-
bellism was God’s own revealed truth. Under this conviction, about the 24th
of last May, in Franklin county, Ky., I was immersed, after which I became a
member of the Christian Church. Is not my case, with many others similar.

ESTIMATE OF THE DISCUSSION. 537

Upon this, Mr. Brown gladly disposed of his copyright
for a small sum to a member of the Christian Church
at Jacksonville, Illinois, C. D. Roberts, who imme-
diately printed a large edition of the work, which has
been since patronized and circulated by the Reformers.
Results have shown that whatever personal distinction
or notoriety the debate may have given to Mr. Rice,
it certainly added nothing to the cause of Presbyterian-
ism, which in Kentucky continued still to decline, while
that of the Reformation steadily prospered. The fol-
lowing just estimate of Mr. Rice’s performance, from
the ‘‘ Christian Messenger,” published in London, Oc-

a demonstration of the (shall I say?) omnipotence of truth? When I com-
menced reading the debate to which I have alluded, my prejudices were un-
reasonable against yourself and what I then considered exclusively your doc-
trine ; but the truth—the unsophisticated truth, as contended for by yourself
and confirmed by the Bible—proved sufficiently strong to conquer that mon-
ster Prejudice. Accept, my dear brother, my assurances of high esteem and
Christian regard. P. O. JENKINS.”
None of these cases, however, gave Mr. Campbell greater pleasure than
that of his uncle Archibald, of Newry, Ireland, several of whose children
had emigrated to the United States and adopted the reformatory views.
Among these may be mentioned Enos Campbell, who has distinguished him-
self both as a teacher and as an able public advocate of the Reformation.
The father, Archibald Campbell, continued, nevertheless, to maintain his
Presbyterian sentiments and to act as an elder of the Presbyterian Secession
church at Newry, an office which he had filled for more than half a century.
At length, in May, 1846, he thus wrote to Mr. Campbell: “I read your de-
bate with Mr. Rice, through the medium of your Dungannon friends. I con-
sider him a much more wily antagonist than either McCalla or Walker. I
would not be surprised if the popular cry would be in his favor. He seems
to have the tact of making the most of everything that might appear in his
faver. . . . But, notwithstanding his ingenuity and wiles, I am constrained to
give up infant baptism as being apostolical.” “This,” said Mr. Campbell,
commenting on this letter, “coming from such a source—from one who has
often, during twenty years, objected to my views on this subject and corre-
sponded with me in defence not only of infant baptism, but of the differential
peculiarities of Presbyterianism, and one of the most learned and influential
elders of that Church in the North of Ireland—I regard as a very great tri-
umph. Such a man’s testimony, with me, weighs more than that of many

thousand.”

528 MEMOIRS OF ALEXANDER CAMPBELL.

tober, 1844, gives a fair illustration of the effect of the
printed discussion upon truth-loving minds:

“ It is to be regretted that such a man as Mr. Rice should
be the chosen champion of any religious party. From a
body so respectable as the Presbyterians are, in talent and
learning, an advocate talented and learned was to be expected—
one worthy to appear for a great people. Mr. Rice is not
this. His qualifications, if he were a lawyer, would fit him
well to manage a zisť prius case, but he should not plead in
a higher court. Bishop Purcell, Mr. Campbell’s quondam
opponent, though we thought him an adept in sophistical
argumentation, in the manceuvre of evasion and in some
other things too @z¢t/e for special notice, has been outdone in
these respects by a Presbyterian polemic. The bishop, in-
deed, was apparently averse to argue in this way when he
could do anything else. Not so, Mr. Rice; he prefers the
obliquities of argument and the quibbles of the schools to
the more agreeable course chosen by the bishop, who, when
argument was scarce, entertained the audience with a mixture
of philosophy and poetry, and enlivened his speeches with an
eloquence rendered earnest by an abundant faith. Mr. Rice
will at least escape the reproach of making digressions of this
kind; but had he done so—had he been competent to do so—
his part of the book would not be altogether so darren as it
is for those who care not for gathering the fruit of mere con-
troversial ingenuity. In fine, persons who are acquainted
with the whole subject of this controversy will not rise from
the perusal of Mr. Rice’s speeches with one mew idea, while
the ignorant are likely to be misled by the strange aberrations
from truth in his statements, as well of matters of fact as of
matters of criticism.”

Mr. Rice nevertheless received various honors from
the Presbyterians, among which was the title of D. D.,
which had been conferred in turn upon Mr. Campbell’s
former opponents, Ralston, MeCalla and Jennings. As
Dr. Priestley used to say wnen he found his Episcopal

EARNEST LABORS. 529

opponents immediately raised to the rank of bishops,
that ‘‘it was HE who made the bishops of England,” Mr.
Campbell with equal propriety could say that it was HE
who made, in his time, the Presbyterian doctors of
divinity. ‘*We are always pleased,” said he, ‘‘and
feel ourselves honored by the theological promotion of
our opponents. The Rev. McCalla was dubbed D. D.
after his debate with me, and even Dr. Purcell is a
bishop much nearer the papal throne since than before
his victory at Cincinnati.”

The era of the Rice debate was one of the busiest
periods of Mr. Campbell’s life. In addition to his
duties at the college, he continued the ‘‘ Harbinger,” and
had likewise to prepare for the press his portion of the
debate. During this year he published also his Extra
on ‘* Life and Death,” as well as an Address which he
delivered before the ‘‘ Union Literary Society” of Mi-
ami University, on ‘‘ The Responsibilities of Men of
Genius.” Although he was now about fifty-five years
of age, his physical and intellectual vigor seemed un-
abated. He complained often, it is true, during his
tours of the fatigue he experienced, but it was surpris-
ing to see how quickly a little rest restored him, and
how fresh he seemed even after his sixteen days’ debate
with Mr. Rice, and its attendant labors. Incessant oc-
cupation, indeed, seemed to be a necessity of his being,
no less than a result of the earnestness with which he
sought to benefit society. He had been fitted for his
work, as well by the grandeur of his moral and intel-
lectual nature, as by the restless activity of his entire
mental and physical constitution, and seemed impelled
by an irresistible impulse to employ his energies in be-
half of the noble purposes for which alone he seemed
to live.

voL. 11.—2 1 45

CHAPTER XVII.

View of slavery—Bethany College—Tour to the South—Tour to the Far
West—“ Evangelical alliance ”—Tour in England, France and Scotland—
Persecutions.

eats power of great men to control public sentiment
and to direct human progress is immense, and
imposes on them peculiar responsibilities. Such of
them as are good as well as great will hence be careful
that their influence is not employed for purposes of sel-
fish aggrandizement, and that they seek neither to float
idly upon the favoring current of popular opinion nor
tc direct it into improper channels. Amidst the con-
flicting movements of human affairs it is also most im-
portant that they should make their real position clearly
understood, so that in matters affecting human welfare
their authority may not be unjustly claimed for false
principles or injurious measures. From the beginning,
Mr. Campbell had fully shown his sense of duty in
these respects, and was far from disregarding it now
when his reputation and influence were so widely ex-
tended. No personal aims or sectional prejudices could
narrow the largeness of his mind, or induce him to
swerve in any degree from the interests of truth and
right for which he was ever ready to sacrifice human
applause and suffer unjust reproach.

Of this he gave fresh evidence about this period in

relation to several important questions, and particularly
530

SLAVERY INEXPEDIENT. 531

to that of slavery, which now engrossed a very large
share of public attention, and was producing important
revolutions both in political and in religious society. It
had already divided the Methodists into two parties,
and was now threatening to produce a similar result in
the case of the Reformers, many of whom, carried away
by the excitement of the period, had come to regard
slaveholding in itself as a sin, and were disposed to refuse
religious fellowship to those who in any wise sanctioned
it. Mr. Campbell had, indeed, on various occasions
condemned the institution of slavery as existing in the
United States, and had used his influence on all proper
occasions in favor of emancipation. But when extrem-
ists under the pretended sanction of the Bible began to
deny the lawfulness of the relation of master and ser-
vant, and to pervert the Scriptures in order to support
their assumptions, he felt .it his duty to oppose their
errors and to withhold his sanction from their proceed-
ings. He accordingly at this period thought it neces-
sary to define, in a series of articles in the ‘‘ Harbinger,”
his position in relation to the institution.

At the close of these articles he expressed his views
summarily as follows:

«ıı. That the relation of master and servant is not in itself
sinful or immoral. 2. That, nevertheless, slavery as practiced
in any part of the civilized world is mexpedient; because
not in harmony with the spirit of the age nor the moral ad-
vancement of society ; because in itself, as fully demonstrated,
not favorable to individual and national prosperity ; and be-
cause it imposes on Christian masters and their families
burdens and responsibilities not easily discharged in existing
circumstances ; and which, when not discharged, prevent that
refined and elevated personal and domestic happiness so de-
sirable to any Christian household. 3. That no Christian
community governed by the Bible, Old Testament and New,

532 MEMOIRS OF ALEXANDER CAMPBELL.

can constitutionally and rightfully make the simple relatior.
of master and slave a term of Christian fellowship or a sub-
ject of discipline, while in duty bound in this case, as in all
others, to take cognizance of any neglect or violation of the
relative duties obligatory on the parties.” —“ Mill. Harb.” for
1845, p. 263.

In maintaining the above positions, Mr. Campbell
looked at the subject entirely from a scriptural point of
view :

“Our position,” said he, “is not that of a politician, an
economist, a mere moralist, but that of a Christian... . I
stand or fall by supernatural religion or revelation. Hence,
my position, and the reasons of it, can be clearly stated and
satisfactorily sustained by the New Testament, and to those
who admit its divine authority. I know some men, and have
heard of others, who candidly aver the resolution to abandon
the Bible as soon as tt is made evident that tt sanctions the
relation of master and slave.. Such is their faith in their
own reason, and such their preference for natural law, con-
science and religion, that, if any sacrifice is to be made, they
will sacrifice the Bible to their theory rather than their theory
to the Bible. I have nothing to say at this time to such
Christians as these.

“When I affirm that the New Testament without censure
recognizes the relation of master and servant, I do not say
that it sanctions the legalized treatment of either master or
slave, according to the American or any other code. I do
not say that the New Testament authorizes a man to treat his
servants as he treats his mules or his oxen; that if he feed,
clothe and house them well, find them abundance of whole-
some food in health, medicine and medical attendance in
sickness, that he has ‘ rendered unto them that which is just
and egual? They have souls as well as bodies; they have
powers of reason; they have consciences, moral feelings,
moral instincts, and are susceptible of spiritual enjoyments,
of immortality and eternal life. They have the rights of
husbands and of wives, of parents and of children; and any

POSITION DEFINED. 533

code which takes these away from them is not of God, but of
man. Moral training, religious and moral instruction, they
must have among their inalienable rights and privileges.
These cannot be withheld by Christian masters without the
forfeiture of Christian character and Christian privilege, no
matter under what code of laws such injustice be perpetuated.

““When, then, I strongly affirm my long-cherished and
deeply-impressed conviction that the New Testament sanc-
tions the relation of master and slave, when such relation is
providentially existing in any community, I do not maintain
that it sanctions any man in ‘man-stealing’ in taking away
the liberty of any man born free, or in withholding from
those ‘born in his house or bought with his money’ any of
these specified rights, immunities and privileges above enu-
merated.”—Mil. Harb. for 1845, p. 236.

Defining an abolitionist as one who denied the law-
fulness of the ve/aizon of master and servant and in-
sisted on its immediate abrogation, he says elsewhere

(Id. p. 358):

“I have always been anti-slavery, but never an abolitionist,
if I may illustrate a definition in my own case. There are
many men owning slaves quite anti-slavery in all their views
and feelings, while yet reprobating the doctrines and move-
ments of abolitionists. All men of humanity and good sense
contemplate an end of slavery in all its obnoxious attributes,
but no one anticipates a sudden or immediate termination of
it, except at the point of the bayonet. Christians can never
be reformers in any system which uses violence, or recom-
mends or expects tt. I have already suggested political,
economical and moral reasons why this institution should
ultimately yield to the genius of the age and the spirit of
our institutions. But as members of Christ’s Church, our
duties have already and repeatedly been pointed out; and to
these now must all conform if we expect or desire the plau-
dits of the great Master and Judge of all.

“« My object in writing on this subject is already in a great

45 *

534 MEMOIRS OF ALEXANDER CAMPBELL.

measure gained. I have from all parties—abolition and anti-
abolition—such approval of the grounds proposed as to be-
lieve that on calm and deliberate reflection they will command
the acquiescence of all whose approbation and co-operation
are desirable in the great work of reformation. The true par-
tisan, the political aspirant, with all those desirous of political
revolution for the sake of a new order of things, will never
approve my views. I do not expect such a thing. I neither
desire nor covet their approbation. I have the exquisite
satisfaction to know that I am countenanced and encouraged
in this course by the unanimous voices of patriarchs, pro-
phets and apostles—by the whole genius and spirit of the
Christian institution—by the doctrine and example of the
Author and Founder of the Christian faith. This is enough
for me.”

Mr. Campbell’s conservative course in regard to this
disturbing question, while it preserved the reforming
churches from division, excited against him the ani-
mosity of many individuals who had hoped that he
would declare himself in favor of their particular views,
and who now refused to take his periodical any longer.
Such tokens of displeasure, however, did not deter him
from hazarding similar consequences in speaking out
boldly against Christians becoming members of secret
societies, and thereby compromising, as he thought, the
character and influence of the Church of Christ. Nor
did he hesitate to denounce also war as utterly abhor-
rent to the gospel and incompatible with the Christian
character. He occupied also a considerable space in a
special exposure of the evils and errors of Methodism,
which excited no little commotion in certain quarters,
and in which he endeavored to fulfill a duty which he
conceived himself to owe to that large and highly
respectable community.

At this period the affairs of Bethany College de

FAMILY SCHOOL. 535

manded unusual attention. The difficulties and disap-
pointments incident to the establishment of such institu-
tions had not been wanting, but these were met with
wisdom and firmness, and a respectable number of stu-
dents were constantly in attendance, while there were
the most favorable indications of the accomplishment
of great good. The want of adequate support, however,
compelled the faculty of the institution to make great
sacrifices, and Mr. Campbell, earnestly desiring to pro-
cure a sufficient endowment, found it necessary to exert
his personal influence to the utmost, and to make fre-
quent and extensive tours for this purpose. He wished
also to put into operation as soon as practicable the
primary department, in which he had great hopes of
being able to secure that early moral training and in-
struction in which he was most deeply interested, and
upon which in his general plan he had placed great
reliance as the most important preparation for the col-
lege course. He had already erected at his own ex-
pense a large building for the purpose at some distance
from the college, and sought diligently to obtain persons
fitted to carry out his designs. Failing in this, however,
and finding after some time that this department was
not sufficiently patronized to justify the continuance of
the experiment, it was reluctantly abandoned. It was
seen indeed in its progress that young boys away from
the influence of home and watchful parental guardian-
ship were peculiarly exposed, and especially as brought
more or less into necessary communication with the
older college students. Mr. Campbell, however, still
cherished the belief that could he have obtained a
patron and a matron with teachers possessed of the
peculiar qualifications necessary for such a charge, his
highest hopes would have been attained. The labors

536 MEMOIRS OF ALEXANDER CAMPBELL.

of all concerned were accordingly now concentrated
upon the college and the church, from which there soon
began to be developed beneficial results to the cause of
the Reformation, which fully equaled Mr. Campbell’s
highest expectations. Many talented and well-educated
young men were annually sent forth, who at once began
to distinguish themselves by their enlarged views, their
knowledge of the Bible, and the practical skill and
energy which they displayed on their various fields of
operation. The churches, which in many places had
long suffered for want of an efficient ministry and com-
petent teachers, began to be supplied, and a new impulse
was given to the cause of the primitive gospel.

Iu March, 1845, Mr. Campbell, in company with R.
L. Coleman, made another tour to the South, speak-
ing at various points in Virginia and visiting many old
friends, and among others the excellent T. M. Henley,
who was gradually failing in health, but whose spirit-
ual enjoyment and religious fervor seemed to be re-
newed day by day. At Richmond, where he met with
Brethren Bullard and Shelburne, he found the church
still prospering under the labors of James Henshall.
Passing from thence to Wilmington, North Carolina, and
thence to Charleston, he proceeded to Augusta, Georgia,
still accompanied by Mr. Coleman, where they de-
livered addresses to increasing congregations, and suc-
ceeded in removing much of the religious prejudice
which existed. Here they were kindly entertained by
a wealthy and pious sister, Mrs. Tubman, who sent at
her own expense a number of students to Bethany Col-
lege, and contributed largely of her means to its endow-
ment. Here they met also the excellent Dr. Hooke,
who had been mayor of the city, and who distinguished
himself for many years by his faithful advocacy of the

VISIT TO MISSOURI. 537

Reformation in Georgia and South Carolina. Here,
also, he formed a pleasant acquaintance with many dis-
tinguished persons, as ex-Governor Schley, of Georgia,
and Mr. Hammond, of South Carolina.

Upon visiting Governor Hammond by special invita-
tion at his residence, sixteen miles from Augusta, he
found him to be a gentleman of superior taste in litera-
ture and the fine arts, which he had improved by a long
residence in Europe, and while with him held various
interesting conversations upon the evidences and great
themes of the gospel. Upon his return he spoke in
Charleston, and passing from thence to Petersburg,
he held profitable meetings in Lunenburg, Amelia, and
various other points south of James River, and after
visiting Louisa county, delivered some discourses at
Charlottesville, from whence, on the 5th of May, he re-
turned home, having traveled twenty-five hundred miles
in two months, during which he delivered more than
fifty addresses, and was almost incessantly occupied
with company and conversation.

On the last day of September of this year he again
set out from home upon a trip to the “ Far West.”
Unable in consequence to attend the meeting of the
College of Teachers in Cincinnati, to which he was
especially invited, he prepared while passing down the
Ohio an interesting address upon education, to be read
at their meeting. Visiting St. Louis, where Jacob
Creath, Jr., was then laboring, he set out in company
with him by stage for Columbia, one hundred and forty
miles distant, where the annual State meeting was to
be held, at which about one hundred and fifty churches
were heard from, the membership in this State being
estimated as considerably upward of fifteen thousand.
While here, Mr. Campbell enjoyed the kind hospitali-

538 MEMOIRS OF ALEXANDER CAMPBELL.

ties of Mr. Barr in Columbia, and of Thomas M. Allen
at his pleasant residence eight miles from the city.
Passing thence to various other parts of the State,
as Lexington, Booneville, Liberty, etc., the distances
being great and his appointments numerous, he was
compelled to travel post-haste from point to point; and
after these fatiguing journeys and labors by day and
night, finally on his return reached Fayette, forty miles
from Columbia, where he again met with T. M. Allen,
who accompanied him to Paris. Parting at this place,
Mr. Campbell went on to Palmyra, and thence to Han-
nibal.

Here he visited Mr. Bowen, son-in-law of B. W.
Stone, and entered with deep feeling the apartment in
which a few months before (November, 1844) the
latter had closed his useful life. He was at the time on
a visit to Missouri, and after holding several meetings
was taken ill upon his way back to Illinois. His faith
and hope and patience never shone more brightly than
amidst the sufferings of his last hours. Calling his
friends and such of his children as were present around
him, he admonished and exhorted them to live to the
glory of God, giving to each one individually the mos,
affectionate counsels. When asked by his physician,
Dr. D. Morton, what he now thought of the doctrine he
had preached, he promptly replied that he believed it
to be true. “I may indeed,” said he, “have held
some erroneous opinions on minor points, but in the
main I conscientiously believe I have taught the truth,
and have tried to live what I have preached to others.
But it is not by works of righteousness that I have done,
but according to his mercy, He saved me by the wash-
ing of regeneration and the renewing of the Holy Spirit,
which he shed on me abundantly through Jesus Christ.

TOUR IN ILLINOIS. 539

It is of grace—it is all of grace.” When asked by
Jacob Creath if he had any fear at the approach of
death, he said: ‘‘Oh no, Brother Creath; I know in
whom I have believed and in whom I have trusted, and
I am persuaded he is able to keep what I have com-
mitted to him. I know that my Redeemer lives. Ali
my dependence is on God ard in his Son Jesus Christ.”
Quoting and commenting on some passages of Scrip-
ture, he said: ‘‘ My strength fails, but God is my
strength and my portion for ever.” Then requesting
to be placed in an arm-chair, and conversing on the love
of God, he reclined his head on the shoulder of his son
Barton, and fell asleep in the Lord. Mr. Campbell,
with his strong personal attachments, greatly regretted
the death of one who had been, as he said, ** the honored
instrument of bringing many out of the ranks of human
traditions, and putting into their hands the Book of
books as their only confession of faith and rule of life ;”
and was happy in being able to procure an oil portrait
of him, which he conveyed to Bethany; and in after
years often gazed with emotions of affectionate remem-
brance upon the benignant features of his departed fel-
low-laborer as portrayed in this excelient likeness, which
he placed, with those of his own venerated father and his
children, upon the wall of the apartment in which he
was wont to assemble his family for morning and even-
ing worship.

From Hannibal he passed into Illinois, where, at
Winchester, he met with J. T. Jones, who accom-
panied him to Jacksonsville and various other points in
the State—as Springfield, Bloomington, etc. Again
reaching St. Louis, he took passage on a boat for
Wheeling; but the navigation being closed by ice in
the Upper Ohio, he was compelled to make his way to

§40 MEMOIRS OF ALEXANDER CAMPBELL.

Bethany in sleighs over the rough roads and mountains
of Western Virginia. In less than nine months of this
year, Mr. Campbell passed over at least seven thousand
miles, speaking in villages and hamlets scattered from
Georgia to the Far West of Missouri.

With the beginning of the year 1846 he enlarged the
« Harbinger ” to sixty pages per month, and took as co-
editor Professor W. K. Pendleton, who had already
efficiently aided in the work and signalized his ability
as a writer. In March of this year, Mr. Campbell
published his address, delivered before the Washington
Literary Institute, upon ‘* Capital Punishment,” in refer-
ence to which, with his accustomed fealty to Bible
teaching, he showed that it is alike an oracle of rea-
son, of justice and of mercy that ‘ whosoever sheddeth
man’s blood, by man shall his blood be shed,” and that,
therefore, no substitute should be taken for the life of
the murderer, inasmuch as by the eternal and immutable
law of God ‘‘the land cannot be cleansed of the blood
that is shed therein but by the blood of him that shed
it.” The above address he published as one of his
tracts for the people. Of these he had already published
several, of twelve pages each, upon important religious
subjects, and continued them occasionally for several
years. The above tract on capital punishment was
widely circulated in America and republished in Eng-
land, copies being sent to Lord John Russell and other
eminent statesmen. On the eleventh of March of this
year the devoted Thomas M. Henley, who had suffered
so much for the cause of the Reformation in Virginia,
died in the triumphs of faith, in his sixty-fourth year.
Shortly before, he wrote his last communication to Mr.
Campbell, in which he remarked: ‘After a corre-
spondence of nearly twenty-one years, I am the more

EVANGELICAL ALLIANCE. 54:

persuaded of the great work you are engaged in, and
that no man or set of men can ever publish a more solid
basis of union than that you and your venerable father
have published to the world some thirty-five years ago.”
On the 29th of May of the same year, Mr. Campbell’s
daughter Lavinia, wife of Professor W. K. Pendleton,
died of pulmonary disease, having, with great patience
and resignation, waited for the hour of her release,
and leaving behind her an only daughter, named Camp-
bellina.

About this period the ‘‘ Evangelical Alliance,” de-
signed to promote the union of Christians, attracted
much of Mr. Campbell’s attention, and was hailed by
him with great satisfaction as an indication of the ap-
proach of a better era. As to the basis of union which
it proposed, he expressed a substantial agreement,
though objecting to some of the expressions employed
as unscriptural. He pointed out the resemblance of the
movement to that of the ‘‘ Christian Association” in
Washington in 1809, which, like the Evangelical Al-
liance, assumed not the character of a church, but of a
society to promote union among Christians, and re-
marked, at the close of his article:

“I said at the beginning, I say at the close, of my notice of
the Evangelical Alliance, that I thank God and take courage
at every effort, however imperfect it may be, to open the eyes
of the community to the impotency and wickedness of schism,
and to impress upon the conscientious and benevolent portion
of the Christian profession the excellency, the beauty and the
necessity of co-operation in the cause of Christ as prerequisite
to the diffusion of Christianity throughout the nations of the
earth.

‘© The Reformation for which we plead grew out of a con-
viction of the enormous evils of schism and partyism, and the
Grst article ever printed by any of the co-operants in the pres

46

542 MEMOIRS OF ALEXANDER CAMPBELL.

ent effort was upon the subject of the necessity, practicability
and excellency of Christian union and communion, in order
to the purification and extension of the Christian profession.
The abjuration of human creeds as roots of bitterness and
apples of discord, as the permanent causes of all sectarian-
ism, was set forth as a preliminary step to the purification of
the Church and the conversion of the world. The restoration
of a pure speech, or the giving of Bible names to Bible ideas,
followed in its train, and from these standing-points we have
been led step by step to our present position, each one of the
prime movers adding to the common stock something of im-
portance, until matters have issued in one of the most ex-
tensive moral and ecclesiastical movements and revolutions
of the present age.”

As an evidence of the extent to which the reformatory
principles had been circulated, it may be here added
that he had just before received a letter from New Zea-
land, dated March 21, 1845, informing him of the or-
ganization of a church there in the town of Nelson, and
desiring an additional supply of his writings to be for-
warded. ‘This letter, in its transit by way of New South
Wales and the Cape of Good Hope to Great Britain
and thence to America, had been carried about twenty
thousand miles, and was one year and six weeks in
reaching its destination at Bethany.

Mr. Campbell, who had been long desirous of revisit-
ing his native land, was about this time induced by press-
ing invitations from the churches in Great Britain and
Ireland to undertake the journey. Arranging the time
of his departure so as to include the college vacation of
two and a half months in his period of absence, he set
out on the 2d of April, 1847, Professor Pendleton sup-
plying his place meanwhile by virtue of his appoint-
ment as vice-president. At Baltimore he met with
James Henshall, who had agreed to accompany him,

ROBERT OWEN. 543

and received there certain donations for the poor in
Ireland. After speaking several times in Baltimore, he
passed through Philadelphia to New York, where in
company with D. S. Burnet, he sojourned at the hospit-
able abode of E. Parmley. While here he had several
pleasant interviews with Dr. Giustiniani, an eminent
Roman Catholic clergyman, who with a number of
adherents had lately seceded from Rome. He enjoyed
also much of the society of James Buchannan, late
British Consul, who happened to be in the city, and
whom he highly esteemed for his piety and devotion to
the cause of religious reformation. He was especially
gratified, too, by a call from Robert Owen, who with
the most perfect courtesy and kind feeling inquired
after Mr. Campbell’s family, and particularly after his
father, for whom he had a peculiar regard. In speak-
ing of the interview, Mr. Campbell remarked, as he
had been wont to do on many occasions, that ‘‘ of all
his opponents in debate the infidel Robert Owen was
the most candid, fair and gentlemanly disputant he had
ever met.” As this was the last time he ever saw Mr.
Owen, it may be here stated that the latter afterward
finally returned to England, and, as related in a biog-
raphical sketch published after his death, continued
to be noted for his amiability, being still

“ The same placid, happy being in his old age, believing
and expecting whatever he wished; always gentlemanly and
courteous in his manners; always on the most endearing
terms with his children, who loved to make him, as they said,
‘the very happiest old man in the world; always a gentle
bore in regard to his dogmas and his expectations; always
palpably right in his descriptions of human misery; always
thinking he had proved a thing when he had asserted it in
the force of his own conviction; and always meaning some-

544 MEMOIRS OF ALEXANDER CAMPBELL.

thing more rational than he had actually expressed. It was
said by way of mockery, that ‘he might live in parallelo-
grams, but he argued in circles; but this is too favorable a
description of one who did not argue at all, nor know what
argument meant. His mind never fairly met any other,
though at the close of his life he had a strange idea that it
did by means of spirit-rapping. He published sundry con-
versations held in that way with Benjamin Franklin and
other people, and in the very same breath in which he in-
sisted on the reality of these conversations he insisted that the
new-found power was ‘all electricity.” He lived until his
eighty-ninth year, and died in November, 1857, at Newtown,
in Wales, the place of his birth, to which he had gone on a
visit.”

Mr. Campbell, after spending some days in New
York, set out with his companion, James Henshall, on
the 4th of May on board the Siddons, Captain Cobb, a
sailing vessel, which he preferred to a steamer, in order
that he might enjoy a longer sea voyage. He found on
board a pleasant company of some twelve cabin passen-
gers, with kind attentions on the part of the captain
and very agreeable quarters, where, with his fellow-
voyager, he maintained regularly his morning and
evening devotions with special reference to the success
of the present mission in which they were engaged.

“« After an exchange of views on the plan of operations,”
remarks Mr. Henshall in his notes of the tour, “ we agreed
to make it a constant subject of prayer, and that we commend
ourselves daily to the Lord, praying him to impress our own
hearts with the importance of the work to be done; calling
on him for his guidance and protection, so that in all our
labors God may be glorified and the saints comforted and
edified and poor sinners turned from the error of their ways.
Brother Campbell then laid the whole before the throne of
grace in a very impressive manner, and we felt the good influ-
ence of the sweet Spirit of God. Oh that the traducers of

LABORS IN CHESTER. 545

this Reformation and the revilers of this good man could have
felt what we enjoyed upon the broad face of the mighty
waters !”

Mr. Campbell, having been invited by the captain to
preach on every Lord’s day, was heard with great
attention. He had also pleasant conversations on re-
ligious topics with many of the passengers, especially
with a young Englishman, a Mr. Thornhill, who had
been a great traveler and belonged to the school of
Robert Owen, whose views he often attempted to sus-
tain, but was soon confounded by Mr. Campbell’s argu-
ments. These discussions and conversations, often re-
newed, and conducted always with the utmost good
feeling, were very agreeable to all, and tended to
diminish the tiresomeness of the voyage, which ex-
tended to twenty-five days, and was much of the time
rough and unpleasant. Upon landing at Liverpool,
Mr. Campbell was met at the docks by Mr. J. Davies
of Mollington, a worthy and zealous member of the
Church, with whom he had had a correspondence, and
who had been largely instrumental in introducing
Mr. Campbell’s writings into England. At the custom-
house he met with Brethren Woodnorth and Tickle of
Liverpool, and was then conveyed by Brother Davies to
his delightful residence in the valley of the Dee, seven-
teen miles from the city, while Mr. Henshall set out to
visit his parents and other relatives living not far from
Stockport. Notice of Mr. Campbell’s arrival being
given, he spoke several times in a public hall in the
neighboring city of Chester to large audiences, and
delivered two discourses in the church building formerly
occupied by Matthew Henry the commentator, now in
possession of the Unitarians, who, although they were
aware that Mr. Campbell was opposed to their views,

VOL. 11.—2 K 46 *

546 MEMOIRS OF ALEXANDER CAMPBELL.

kindly tendered him the use of their house. Re
joined by Brother Henshall, he went down with him
and Brother Davies to Wrexham in Wales, fourteen
miles distant, where several meetings were held, and
where he was received with the utmost kindness by the
Baptists and Disciples. On the 7th and 8th of June
they visited Liverpool, and delivered addresses in Con-
cert Hall, which had been erected by the Owenites for
the promotion of infidelity, but was now used for vari-
ous public purposes and for the defence and advance-
ment of that Christianity which it had been built to
overthrow. Leaving Mr. Henshall to continue meet-
ings in Liverpool and Chester, he visited Shrewsbury,
an ancient walled town beautifully located on the delight-
ful banks of the Severn, and the birth-place of Mrs.
Bakewell, where he sojourned with Mrs. Cooke, an
amiable Baptist lady, sister of Mr. Hawley of Detroit.
Here he spoke three times, and formed an agreeable
acquaintance with some of the Plymouth brethren, of
whom he formed a high opinion as a spiritually-minded
and intelligent people. From thence he went to Not-
ungham, where he sojourned with the devoted James
Wallis, and spoke to crowded audiences in the Me-
chanics’ Institute, the largest hall in the city. Here he
was again succeeded by Mr. Henshall, and some twenty
persons in all were added to the church.

Having visited Eaton Hall, the magnificent palace
of the Marquis of Westminster, four miles from Chester,
he concluded, before leaving Nottingham, to see New-
stead Abbey, to which, with a pleasant company of
Disciples, he drove through Sherwood Forest, the scene
of many of the famed exploits of Robin Hood. On
the following day, 22d of June, he went to Leicester,
accompanied by his wife’s cousin, Henrietta Bakewell,

LABORS IN LONDON. 547

of Stafford. Here he spoke twice to large audiences,
and visited the famous ancient abbey to which Wolsey
retired to die in 1530. Here he was particularly inter-
ested in the fact that Leicester was the city of the
illustrious missionary Carey, and of Robert Hall, who
after Dr. Carey’s departure occupied his pulpit for eigh-
teen years. Here also he was shown the guard-house,
yet standing on the wall, where John Bunyan kept guard,
while a soldier in the wars of Cromwell. From thence
he passed to London, a hundred miles distant, and was
met at the depét by Brethren Wallis and Davies, who had
preceded him, and by a zealous and intelligent Disciple,
a Sister Whalley, who in London had charge of the
household of the Duke of Norfolk, and by whom he
was conveyed to Surrey street, on the Strand, to a suite
of rooms prepared for him. In London he delivered
addresses at the Disciples’ meeting-house in Elstree
street, also in the Alvetian Rooms near the University,
and in the Mechanics’ Institute, as well as in a meeting-
house tendered by the Unitarians, and in another por-
tion of the city in a house of the General Baptists. He
also delivered a discourse in the pulpit of the eminent
Dr. Cox, who gave Mr. Campbell a very kind invita-
tion to preach for him, and was much pleased with his
discourse upon the mystery of godliness (1 Tim. iii. 16),
seeming to be entirely disabused of some unfavorable
impressions he had received from his Baptist friends on
a former tour in the United States with Dr. Hobey.
On Friday evening, 9th of July, he addressed the skep-
tics in their hall of debate on the question, ‘‘ Has God
ever spoken to man?” for which he afterward received
a vote of thanks. On Lord’s day, the 11th, the church
met in the Alvetian Rooms, when both he and Mr.
Henshall addressed highly-interested audiences, Mr.

548 MEMOIRS OF ALEXANDER CAMPSELL.

Campbell delivering his last discourse in London in
the evening. In this vast city of three millions there
was but a small, inefficient church of about seventy
members, and as little effort had been made to direct
public attention to Mr. Campbell’s brief visit, the at-
tendance at his meetings had not at any time been
very large.

Having received highly commendatory letters of in-
troduction from Henry Clay * and others, and being
highly favored by the American Minister, Mr. Bancroft,
and other persons of influence, he enjoyed unusual
facilities, and everything he wished to see was opened
to him in the city and in the country. He accordingly
attended the meetings of Parliament, where he had the
pleasure of hearing Lord Brougham and the Duke of

* The following is Mr. Clay’s letter, which he kindly forwarded to Mr.
Campbell when he learned that he was going abroad. Like many others, he
was under the impression that Mr. Campbell was a doctor of divinity, and
misconceived his true position also in other respects :

“The Rev. Dr. A. Campbell, the bearer hereof, a citizen of the United
States of America, residing in the Commonwealth of Virginia, being about
to make a voyage to Europe and to travel particularly in Great Britain, Ire-
land and France, I take great satisfaction in strongly recommending him to
the kind offices and friendly reception and treatment of all persons with
whom he may meet and wherever he may go. Dr. Campbell is among the
most eminent citizens of the United States, distinguished for his great learn-
ing and ability, for his successful devotion to the education of youth, for his
piety and as the head and founder of one of the most important and respect-
able religious communities in the United States. Nor have his great talents
been exclusively confined to the religious and literary walks in which he has
principally moved; he was a distinguished member, about twenty years
ago, of the convention called in the State of Virginia to remodel its civil
constitution, in which, besides other eminent men, were ex-Presidents Madison
and Monroe, and John Marshall, the late Chief-Justice of the United States.

“ Dr. Campbell, whom I have the honor to regard personally as my friend,
carries with him my wishes and my prayers for his health and happiness
whilst abroad, and for his safe return to his country, which justly appreciates
him so highly. i H. CLAY.

“ASHLAND, Kentucky, May, 1847.”

VISIT TO PARIS. 549

Wellington deliver speeches. He saw, also, the prin-
cipal public buildings and places of celebrity in and
about London, as he did also in other parts of the king-
dom, and gave particular accounts of them and of his
entire tour in his ‘‘ Letters from Europe,” published in
the ‘“‘ Harbinger” and addressed to his daughter Cla-
rinda, the only one remaining of his first family, and
who had herself, the preceding year, visited England in
company with Prof. W. K. Pendleton. It would be un-
necessary, therefore, if space even permitted, to repeat
familiar descriptions of things which were not particu-
larly related to his mission, and of which he himself
became weary, since at the close of his visit to London
he says to his daughter,

“ Meantime I sigh for repose, and often think of the hills
around Bethany and of the enviable lot of those I left behind
me, compared to that of the millions through which I am
passing in this Old World of palaces and hovels, of princes
and beggars, of exuberant wealth and cheerless poverty.
May the Lord in his mercy watch over your native country,
and long preserve it from the vices and follies which have ew
tailed on France, on England and on Europe an inheritance
of miseries and misfortunes from which the wisdom of poli-
ticians and the benevolence of Christians cannot rescue them
for generations to come !”

By way of a little recreation after his labors in Lon-
don, he resolved on a flying trip to the metropolis of
France. During his hasty visit, he was impressed with
the inferiority of the agriculture and domestic animals
of France compared with those of England. He was
astonished, however, with the magnificence of Paris
and with the superiority of its public garaens and walks
to those of London. .He visited the Louvre, the Tuil-
eries and other places of interest, and was amazed at
the taste and beauty everywhere displayed. He rode

550 MEMOIRS OF ALEXANDER CAMPBELL.

along the Seine and admired its twenty-one elegant
bridges. He also visited some of the churches, among
which he noted particularly the splendid architecture
and internal decorations of La Madeleine, which he
briefly describes, and remarks, in passing to matters
more consonant with his trains of thought:

“ While gazing on all the grandeur above and around me,
I saw the priest standing before the altar with his back to
half a dozen devotees kneeling in different parts of the church,
performing various genuflections and grimaces. A large
cross was inwrought on his coat, after the manner of Indian
beads, of various colors, so that while his back was to the
people, a gorgeous cross from head to heel was visible.
What a splendid device! How easy to carry such a rich and
beautiful cross, kneeling on a velvet cushion under a golden
canopy, with a few august worshipers in his rear! What an
ingenious commentary upon the words, ‘ Take up your cross
and follow me!’ I turned away from this disgusting mum-
mery and left the cathedral.”

While in France he was greatly annoyed by the pass-
port system, which marked so striking a contrast be-
tween the freedom enjoyed by strangers there, com-
pared with what he had found in England and enjoyed
in the United States, which, he remarks, had risen a
hundred per cent. in his estimation above any country
he had seen. Upon his return to England he visited
Banbury, where he delivered three discourses, and
made a brief call at Cambridge and Oxford, where it
was now the period of vacation. He also spoke twice
in Manchester and thence repaired to Wigan, where he
delivered one discourse and enjoyed the hospitalities of
the zealous and intelligent Brother Coop. He visited
also Huddersfield and the old city of York, passing on
to Sunderland, where he was kindly received, sojourn-
ing with a Brother Douglass, a ship-owner, who had

LABORS IN EDINBURGH. 551

given the name of ‘“ Alexander Campbell” to one of
his vessels, and was then building another to be called
‘« Clarinda.” Here he spoke three times, and Mr.
Henshall twice, having a very fine hearing and pro-
ducing a very favorable impression. From thence he
went to Newcastle, where he spoke thrice to immense
audiences, and then proceeded to Berwick-upon-T weed
on his way to Scotland, which he greatly desired to re-
visit, as well from the ties of ancient lineage as from
his cherished remembrance of his former checkered
experience in that portion of the island, which, by a
singular coincidence, he entered on the fifth day of
August, the very same day on which, thirty-eight years
before, he had embarked from it for the United States.

Upon his arrival at Edinburgh he was kindly received
by the brethren, many of whom had come to meet him
from various parts of Scotland, and among whom he
found also John Tener, of Ireland. Next day being
Lord’s day, he spoke to the church in Nickleson street,
and in the evening at the Waterloo Rooms. He had
declined making any appointment for the afternoon, in
order to visit James Haldane’s church, having promised
himself, as he said, much pleasure from seeing and
hearing this distinguished and excellent man. He
found, however, that the churches established by the
Haldanes were greatly reduced, and upon entering
what was formerly the ‘Great Tabernacle,” found it
also so contracted in its dimensions as to seat only some
seven or eight hundred, and only partially filled with
an audience of some two hundred persons. Disap-
pointed in not seeing James Haldane, who was absent
some twenty miles in the country, he listened to a dis-
course by a Mr. McKenzie, a missionary from the
Highlands, which, as he remarked, seemed to him as

552 MEMOIRS OF ALEXANDER CAMPBELL.

quaint, formal and familiar as the doctrinal disquisitions
to which he had been accustomed to listen forty years
before. Next morning he and Mr. Henshall break-
fasted, by invitation, with John Tener, at the Nelson
Monument on Calton Hill, and enjoyed a magnificent
view of Arthur’s Seat and of the New City, which
George IV., from the same spot, called the ‘‘ City of
Palaces.” Subsequently, he visited the Castle and
some other places as time permitted, being considerably
interested in seeing the house of the celebrated John
Knox and the room in which Spurzheim had taught
phrenology.

Appointments having been made at the Waterloo
Rooms for lectures during the week, a considerable in-
terest was beginning to be created when unlooked-for
occurrences gave a new turn.to affairs. It appears that
prior to Mr. Campbell’s arrival considerable excitement
existed amongst some of the Congregational churches
in Edinburgh and its vicinity in reference to his relig-
ious views. ‘Two influential male members had recent-
ly left the Morrisonian church at Leith, near Edinburgh,
under the care of the Rev. S. M. Kennedy, and united
with the Disciples in the city. Another church in the
city, under the Rev. Mr. Kirk, as well as some of the
preachers of the denomination, were at this time dis-
turbed upon the subject of Reformation. As few ac-
quainted with Mr. Campbell’s previous history and
ability as a disputant cared to engage with him in an
open discussion of his religious views, it seems to have
been thought advisable by his prejudiced opponents to
find some ground upon which public odium could be
excited against him and the people be kept from hearing
him. As Mr. Campbell was known to be from Virginia,
and the anti-slavery excitement at this time ran high in

PERSECUTIONS. 553

Scotland, nothing seemed to be so well suited to the
purpose as the slavery question, of which the managers
in the affair at once availed themselves, and the Rev.
Mr. Kennedy, with a Rev. James Robertson and a Mr.
Hunter, were soon deputed by the ‘ Scotch Anti-slavery
Society ” to ascertain Mr. Campbell’s opinions upon the
subject. This committee accordingly visited Mr. Camp-
bell, and, without informing him of their character or
their errand, sought, as it were, to take him off his
guard and to obtain from him some expression of senti-
ment which they could employ against him. Regard-
ing them merely as friendly visitors, Mr. Campbell
made no concealment of his disapproval of the course
pursued by the abolitionists in Britain and America as
not tending to the removal of the institution, adding
that the people in Britain did not understand the subject
as well as the Americans, and that their interference
could be attended by no beneficial results. The gentle-
men then, after bidding him an apparently friendly
adieu, departed, and in a few hours had posted, in the
public places of Edinburgh, placards having printed
upon them, in immense capitals, ‘‘Citizens of Edinburgh
—Beware! beware! The Rev. Alexander Campbell
of Virginia, United States of America, has been a
slaveholder himself and is still a defender of man-
stealers!” At his next meeting, as there was a con-
siderable excitement and a large audience in attendance,
Mr. Campbell, before proceeding with his address, ad-
verted to the placard, informing the people that it was
grossly false and calumnious, and that he would pre-
sume so far upon their candor as to proceed with his
lecture for the evening, promising to give, on Friday
evening, a full view of his position on the subject of
American slavery. This he accordingly did at con-

554 MEMOIRS OF ALEXANDER CAMPBELL.

siderable length and amidst much noise and tumult, pro-
moted by Mr. Robertson, Kennedy and others who
were present. He also read a letter which he had re-
ceived from Mr. Robertson, challenging him to debate
his position in regard to slavery, and his reply, inform-
ing Mr. Robertson that his published appointments left
him little or no time for an oral debate, but that he
would engage, if desired, in a written discussion in de-
fence of his position.

Leaving Edinburgh next morning, Saturday, 14th
of Aug#st, for the city of Aberdeen by steamer, he en-
joyed a pleasant voyage along the northern coast of
Scotland, and was kindly received upon his arrival by
Brother Dunn, of the Baptist church. Being comfort-
ably lodged in this kind and hospitable family, he was
much refreshed, and spoke thrice on the following day,
and after visiting and preaching at Banff, and taking
several baths in the Northern Sea, returned to Aber-
deen much invigorated. Here he visited the university
premises, and the churchyard where the remains of Pro-
fessor George Campbell and Doctor Beattie repose,
for whose memory he entertained the highest regard.
Leaving Aberdeen on the roth, he visited Montrose,
where he held one meeting, and departed next morning
for Dundee. Finding himself pursued or anticipated
at all his appointments by the placards forwarded from
Edinburgh, and having heard something unfavorable to
the character of Mr. Robertson, he addressed from Dun-
dee a letter to the editor of the ‘* Edinburgh Journal,”
in which he said that he would consent to devote the time
from the 24th to the 27th of September to an oral discus-
sion on his position in regard to American slavery with
any one whom the Anti-slavery Society might appoint,
or engage in a written discussion for which any time or

LABORS IN PAISLEY. 555

place could be made acceptable. ‘I wiil in either
way,” said he, ‘“ meet any gentleman whom you may
select—even Mr. Robertson himself—provided only
that he be not that Reverend James Robertson who
was publicly censured and excluded from the Baptist
Church for violating the fifth commandment in refer-
ence to his mother, of which I have heard something in
Dundee.” After leaving Dundee he spoke at Cupar,
and passed thence to the village of Auchtermuchty,
where at ‘* Bethany Cottage,” the residence of an ami-
able Christian family by the name of Dron, he was re-
ceived with great kindness, and delivered one discourse.
From thence, passing by Loch Leven, he had a pleas-
ant meeting at Dumfermline, and on the following day
at Falchor, from whence he went on to Glasgow, and
found himself quite at home in the pleasant abode of
Brother Alexander Paton.

Here he commenced his course of lectures in a capa-
cious Presbyterian meeting-house on the 27th of Au-
gust, and had a large audience, which was at first some-
what tumultuous, but soon became quiet and attentive.
Next day he visited Paisley, where he had a very
agreeable meeting with the brethren, and where he
was introduced to a wealthy disciple, Ivie Campbell,
of Dalzig, in Ayrshire, who had been educated in the
University of Glasgow for a Presbyterian minister, and
had been classmate, friend and companion of Pollock,
author of ‘The Course of Time.” Though wholly
Presbyterian in education and feeling, he possessed so
much independence of mind and candor that upon
reading the Rice Debate he became fully satisfied of
the truth of Mr. Campbell’s positions, renounced Pres-
byterianism and was immersed into the primitive faith.
After preaching at Kilmarnock, Mr. Campbell went to

556 MEMOIRS OF ALEXANDER CAMPBELL.

the town of Ayr, where he contemplated the memorials
of Burns, and then visited Irvine where he dined with
a zealous Brother Rollo, uncle of Lord Rollo, by whom
he was conducted to the apartment in which the poet
Montgomery was born. Returning thence to Glasgow,
he continued his lectures.

On the night of Saturday, 4th of September, he was
affected with a peculiar sadness for which he was un-
able to account, and which was so entirely foreign
to his nature that he could not avoid mentioning it next
morning at breakfast. He felt as if some great calamity
was impending, and he found it impossible to divert his
mind from thoughts of home, which seemed to press
upon him as never before. By the next morning, how-
ever, he had entirely regained his usual serenity and
cheerfulness. It is a singular circumstance that just
about the time he experienced this unaccountable de-
pression a sad affair was indeed occurring at his home
across the Atlantic. On that very Saturday, his second
and most beloved son Wickliffe, then in his eleventh
year, was drowned. He had, in company with two
other little boys, repaired to the creek to bathe, in a
deep pool below the apron of a mill-dam, above which
there was but little water, as the creek was low. After
bathing, the boys were amusing themselves by diving
under a small boat and coming up on the other side of
it. This they had frequently done with safety on for-
mer occasions, but at this time Wickliffe failed to ap-
pear after his companions had come up safely on the
other side. The alarm was immediately given, but
more than half an hour elapsed before he was dis-
covered in the water under the apron of the mill-dam.
The most earnest and persevering efforts at resuscita-
tion proved under the circumstances entirely fruitless.

OCCURRENCES IN GLASGOW. 557

This event plunged the household into the deepest
affliction, for he was a boy of great promise and much
beloved. Especially did it fall with peculiar force in
Mr. Campbell’s absence upon the afflicted mother, who
now experienced her first great sorrow, under which her
constitutional tendency to melancholy was at once de-
veloped in all its force, so that neither the hopes and
consolations of religion nor the Christian sympathies
of Thomas Campbell and other cherished friends could
soothe her grief.

On the morning of Monday, the 6th of September,
Mr. Campbell, accompanied by a few friends, directed
his steps to the cemetery at Glasgow, and, as he says,
spent one of the most beautiful and happy forenoons
he had enjoyed in Scotland, ‘‘in conversing with the
living and yet communing with the dead.” Passing
over the ‘‘ Bridge of Sighs” beyond the old cathedral,
where the waters of Molindinar Burn dash violently
over an artificial cascade into a deep ravine, he reached
the city of the dead, where amidst elegant monuments
and beautiful shrubbery lay the crumbling memorials
of tive-and-twenty generations, and where, nearly forty
years before, he had occasionally rambled and spent
many a moonlight hour in solitary musings. In the
afternoon of this day, while he was expecting to con-
tinue his lectures in the evening and to complete his
course in time to meet his appointments in Ireland, he
was presented with a warrant from the sheriff of Lanark
to prevent him from leaving Scotland.

This was done at the instance of Rev. James Robert
son, who had received the thanks of the ‘* Anti-slavery
Society” for placarding and opposing Mr. Campbell,
and who, having found his previous measures unavail-
ing to prevent the people from hearing him, and having

47°

558 MEMOIRS OF ALEXANDER CAMPBELL.

become still further exasperated by Mr. Campbell’s
allusion to him in his letter from Dundee, had based
upon the latter a suit for damages, the amount of which
he placed at five thousand pounds. Representing that
Mr. Campbell was about to leave the country, he had
now succeeded in. obtaining a warrant im meditatione
Suge, rarely used and designed to prevent the escape of
debtors. Mr. Campbell’s counsel demurred to the war-
rant, and the case was heard before one of the sheriffs,
who with some distrust decided that it was legal. The
case was then appealed to the high sheriff, who was
no other than Archibald Alison the historian, who ad-
judged the warrant legal, but reduced the amount
specified in it of five thousand pounds to the compara-
tively paltry sum of two hundred pounds. Mr. Camp-
bell’s counsel then appealed to the Superior Court of
Scotland, to the lord ordinary, who happened then to be
Lord Murray.

“ Meantime,” says Mr. Campbell in his account of the
matter, ‘‘there must intervene no less than ten days before
the case can be tried before Lord Murray. And now the
question with me was, Shall I give security or go to prison?
Security was kindly offered me, but that relieved me not as
respects my duty to the Lord, his cause and people. I felt
myself persecuted for righteousness’ sake, and I could not find
in my heart to buy myself off from imprisonment by tender-
ing the required security. I thought it might be of great
value to the cause of my Master if I should give myself into
the hands of my persecutors, and thus give them an oppor-
tunity of showing their love of liberty, of truth and right-
eousness by the treatment of myself in the relations I sustain
to mankind as a Christian and a Christian teacher—an advo-
cate of the apostles’ doctrine in Scotland—in her capital cities ;
I therefore placed myself in the hands of these superlative
philanthropists, the Anti-slavery Society of the whole king-

CONFINEMENT IN PRISON. 559

dom. I felt the idea of imprisonment in all its horrors—of
being immured in a cell or cold dark dungeon for an indefi-
nite period; I thought of my appointments in Ireland, and
of all that might be lost by not fulfilling them; I thought too
of the dangers to my health, greatly impaired by one hundred
days’ incessant talking. But casting myself on the Lord, I
said, to the astonishment of the friends around me, ‘I believe
that in all this I am persecuted for the truth’s sake. I stand
for the Bible doctrine in faith, in piety and morality, and I
am resolved to give no security. I will rather go to prison.’

“Mr. Robertson’s counsel, fearing the consequences, said
if I would pledge my word that I would be back from Ire-
land within the time, he would take my word for it. Thank-
ing the gentleman for his kindness, I said, ‘ Sir, I shall still
be a prisoner and obliged to return; I cannot consent to return
on the warrant issued. I will go to Ireland, sir, with your
permission and without promise to return.’ He said he could
not grant that. ‘ Then,’ said I, * your pleasure be done.’ He
walked into another room. Mr. Robertson and the sheriff
followed him. The sheriff asked Mr. Robertson what he
should do. Mr. Robertson told him to inquire of Mr. Jame-
son, his counsel. Mr. Jameson sent the sheriff to Mr. Robert-
son for his mandate, refusing to give any. Mr. Robertson
said, ‘ Zake him to jatl’—and to jail I went.”

Messrs. Henshall, Paton and Stalker accompanied
Mr. Campbell to the prison, which they found to be
built of stone. He was confined in a small room, where
there was little light and no comforts save a stool and a
small table, with a piece of carpet, two feet by four, on
the cold stone floor.

The brethren in Glasgow strongly disapproved of
Mr. Campbell’s course in positively refusing their offers
of security, and subjecting himself, as they thought,
unnecessarily to confinement. They urged him to ac-
cept their offers of bail, arguing that the object of the
law was merely to secure the presence of the defend-

560 MEMOIRS OF ALEXANDER CAMPBELL.

ant. He wasa foreigner and about to leave the country,
and the object of the court was to secure his presence
to answer to the decision of the suit. This would have
been equally well attained by giving bail for his ap-
pearance, as the law provided. They furthermore
urged that they did not think it was the wish of the
prosecutor to imprison, but if it was, it was wrong to
afford him that gratification when it could have been
avoided. Nor did they fail to suggest that much good
might be lost by his failure to fill the appointments fall-
ing due. Disposed as Mr. Campbell was ordinarily to
weigh with care the counsels of his friends, and often
to modify by them his own conclusions, on the present
occasion their arguments and entreaties produced no
effect. Knowing that he had done nothing to merit
such treatment, that he had-never been an apologist for
American slavery or a defender of man-stealers, as
falsely and calumniously represented in the placards,
but that on the contrary he had used all his influence
and opportunities for the emancipation of slaves, he
felt that he was persecuted, if not for his religious views
in general, at least certainly because, in opposition tc
the Scotch Anti-slavery Society, he maintained that the
mere relation of master and servant was not in itself
sinful, but was sanctioned by the Bible. Looking back
over the whole series of indignities to which he had
been subjected, he could not but regard the whole as
simply a persecution for the truth’s sake. Such, in-
deed, had been the character of Mr. Robertson’s pro-
ceedings that the more intelligent of his own party
denounced the whole affair as a matter of persecution.
Thus the editor of the ‘‘ Christian Record,” published
in Jersey, said in regard to it:

“We regret exceedingly the issue of this matter. What-

WILLINGNESS TO SUFFER. 561

ever be Mr. Campbell’s opinions in regard to slavery—and if
he entertains the views attributed to him, we hold them in
abhorrence—we cannot but regard him as a persecuted man.
We know not the nature of the libel with which he is charged,
but this we know—that his opponents have been unscrupu-
lous in their language and most unrelenting in their persecu-
tion. Following Mr. Campbell from city to city, from town
to town, they have hunted him more like a wild beast than a
human being, much less a gentleman of education and a
minister of the gospel. While we yield to no man in the
intensity of our hatred to slavery in all its forms, we question
very much if the procedure of the secretary of the ‘ Anti-
slavery Society’ in Edinburgh will raise his character in the
estimation of the thinking portion of mankind, or at all pro-
mote the object of the excellent society with which he is
identified. We would strongly recommend him to withdraw
his action and throw himself upon the moral sense of the
community. It is possible by our imprudence or the exhibi-
tion of a persecuting or vindictive spirit to ‘build again the
things we are endeavoring to destroy.’ Let us not fail to
remember that the ‘ wrath of man worketh not the righteous-
ness of God.’”

Feeling accordingly that he was persecuted for right-
eousness’ sake, Mr. Campbell could not for a moment
think of evading in any respect the sufferings which his
enemies sought to inflict. In the days of his youth,
when consecrating himself to the service of God, it had
been to him one of the strongest evidences of a divine
call that there had been given to him a desire ‘* to
suffer hardships and reproach ” for the sake of the truth.
Of misrepresentations and slanders, indeed, he had
already had a full share, and, like Whitefield, he seems
to have thought that it was to be his lot to suffer still
severer trials.

“« My work,”’ said Whitefield to one of his American coad-
jutors, “‘ is scarce begun. My trials are yet to come. What

voL. u.—2 L

562 MEMOIRS OF ALEXANDER CAMPBELL.

is a little scourge of the tongue? What is a thrusting out of
the synagogues? The time of temptation will be when we
are thi ast into an inner prison and feel the iron entering even
into our souls. Then, perhaps, even God’s people will be
permitted to forsake us for a while, and none but the Lord
Jesus to stand by us.”

Mr. Campbell, however, was not destined to realize
the latter part of Whitefield’s exultant anticipation.
Far from forsaking him in the hour of suffering, the
Disciples in Scotland vied with each other in their un-
ceasing efforts to minister to his comfort. The Sisters
Paton, Gilmour, Dron and others in Glasgow waited on
him daily with everything needful. A Sister Davis,
who had heard him preach at Paisley, and had then
resolved to emigrate to America and cast in her lot with
the Disciples, upon hearing of his imprisonment came
at once to Glasgow and was assiduous in her attentions.
From various parts of Scotland, indeed, his many friends
flocked in to visit him, so that all day long they were
coming and going, and he had sometimes as many as
eleven in his cell at one time, through the kind in-
dulgence of the jailer, for the law strictly allowed but
two persons at a time to visit a prisoner, and that only
during two hours of the day. Multitudes of letters like-
wise poured in upon him from all parts of England ex-
pressing the kindliest sympathy. His situation was thus
rendered comparatively comfortable, and his chief re-
gret was, that he had caused so much pain and grief to
many of his brethren and sisters. Maintaining his ac-
customed serenity and cheerfulness, he conversed as
usual upon the interesting themes of the gospel with
his friendly visitors, or occupied his quiet hours in
writing. Being without fire, however, and deprived of
his usual exercise, he felt a severe cold constantly ac-

UNCOMPLAINING SPIRIT. 563

cumulating in his system, notwithstanding all his pru-
dence and care, so that when, after ten days, Lord
Murray heard the case, declared the warrant illegal and
ordered his discharge, he found himself quite unwell.

He preached his first sermon in Paisley after his lib-
eration, and it proved to be the last he ever preached in
Scotland. The house was crowded in every part, and
as he prefaced his address with a brief statement of the
causes of his imprisonment, the audience was most
deeply affected and listened in breathless silence to his
discourse, which he delivered with difficulty, on account
of his hoarseness and indisposition. He was driven in
a private carriage back to Glasgow, followed by a large
number, as he was to speak that evening in the largest
hall in the city, where an immense concourse was as-
sembled. Upon rising, however, to make the effort, he
found himself unable, having wholly lost his voice.
Dr. Watson, who had been a fellow-student with him in
the University, and bad kindly called upon him while in
prison to renew his acquaintance, was called from the
body of the hall and discovered him to be laboring
under a high degree of fever and quite unfit for mental
or bodily exertion. He therefore, turning to the people,
informed them of Mr. Campbell’s condition and dis-
missed the assembly, which dispersed in silence and in
sadness. Resigning bimself calmly into the hands of
his friends, he was in a few days so much restored that
he concluded to set ont for Ireland, where some appoint-
ments yet remained, James Henshall having already
filled some of them, as at Belfast and elsewhere, very
acceptably.

Neither during nor after these proceedings was Mr.
Campbell known to utter a word of complaint or cen-
sure against the law enforced in his case, nor did he

564 MEMOIRS OF ALEXANDER CAMPBELL.

manifest the slightest disposition to inveigh against Mr.
Robertson, his prosecutor. Believing it to be strictly a
persecution for the truth’s sake, he, on the contrary, re-
joiced that he was counted worthy to suffer it, and in
the same spirit he would have gone joyfully to the stake
for the truths he taught. It is a curious fact that John
Wesley experienced nearly the same fortune in Scot-
land. One day, at Edinburgh, a man by the name of
G. Sutherland trumped up certain charges against him,
demanding damages to the amount of £500. He de-
posed also, like Mr. Robertson, that the said John Wes-
ley, to evade his pursuit, was preparing to fly the coun-
try, and upon these grounds obtained a similar warrant
to search for him and incarcerate him in the Tolbooth till
he should find security for his appearance. Although
the sheriff had been so indiscreet as to grant this writ,
when the case was tried before the magistrate the latter
had sufficient wisdom to perceive that the accusation
was false and calumnious ; so that, instead of committing
Wesley to prison, he fined the prosecutor £1000 Scotch,
t. e., a thousand shillings. Thus, as before Pilate, the
Jews sought to veil their religious animosity to Jesus of
Nazareth under the pretence of fealty to Cæsar, so
modern religious persecutors seek to hide, under the
mantle of civil suits and legal processes, the sectarian
malignity which they wish to gratify.

«I was incarcerated,” said Mr. Campbell, ‘‘ because ot
mere speculative and doctrinal dissent from the opinion of a
certain class of anti-slavery men. My liberty was taken
away by ‘liberty men? . . I am aware it will be said I
was imprisoned for a libel. But who libeled me from Edin-
burgh to Banff? I libeled no man—I spoke the truth.
There were three Rev. James Robertsons in Edinburgh, and
one was accused of insulting and abusing his mother. His

GOOD RESULTS. 565

exclusion from a church for that offence is matter of 1ecord
i. Dundee.

“ I did not specify any one of the three Rev. James Robert-
sons. Why did only one of them accuse himself by profesa-
ing to be the man? Why did not the other two find cause
for a libel? The truth is no libel in Scotland.”

As to this ‘‘ Rev. James Robertson,” it may be stated
that when judgment was given against him, as above
mentioned, by Lord Murray, at the called court, he
immediately appealed to all the lords in the ‘‘ court
of sessions,” at the November term. In this court the
decision of Lord Murray was confirmed, and the pros-
ecutor, Mr. Robertson, was condemned to pay the costs
on both sides, which by this time amounted to a large
sum. Besides the lord justice-general, Lord Fullerton,
Lord McKenzie, and the celebrated Lord Jeffreys,
delivered concurring opinions. Mr. Robertson then
offered to withdraw his suit for damages if Mr. Camp-
bell or his friends would pay one-half the costs which
had accrued. This was at once refused, as it was
evident Mr. Robertson would be unable to prove his
charges of libel.

Before leaving Scotland, Mr. Campbell rode with
A. Paton, seven miles out of the city, to visit Dr.
Wardlaw, with whom he had had a pleasant acquaint-
ance while a student, but failed to see him, as he and
his family were absent at a watering-place fifty miles dis-
tant. On 14th September he set out for Ireland, and
after some delay at Fort Patrick, on account of rough
weather, arrived safely at Belfast, on the 17th. From
letters afterward received he learned that his visit to
Scotland had been productive ot benefit.

“ The good arising from your labors here,” said Alexander

Paton, writing from Glasgow, ‘is daily being made known
48

566 MEMOIRS OF ALEXANDER CAMPBELL.

to us. The people are surprised to find how ignorant and
prejudiced they have been, and how gratified they were with
your addresses, placing the word of God in such a clear and
powerful manner before them. That was totally aifferent
from what they were accustomed to. There have been nine
individuals united to us since you were here, and we have a
greater number of hearers who pay us a visit than formerly,
The congregation, I should also state, was greatly benefited
by your teaching — much more so than appearances when
you were here might have indicated. This is manifested by
greater attention and zeal for the truth and behavior in
accordance with it. Your alms-offerings, also, left with me
came very opportunely, Poverty, distress and death have
been the visitants of several of the brethren’s families, and it
has been administered to alleviate their wants and sorrows.
I may perhaps after this particularize the expenditure of it
when it is all exhausted, that it may afford consolation to the
givers that it had not been sent in vain.”

Upon receiving similar letters touching his labors and
trials in Scotland, Mr. Campbell thus closes his notice
of them: ‘‘ May the Lord make all these trials redound
to his own glory, to the consolation of his own children
and to the enlightenment and salvation of many. The
great cause of original Christianity and of the general
reformation in the land of our fathers is, we confidently
expect, to be furthered and advanced by the singular
providences through which we have been made to pass.”

CHAPTER XVIII.

Visit in Ireland—In England—Return to the United States—A fflictions—
Emancipation—Orphan school—Tours—Bible union—Church edification
—Temperance movement.

R. CAMPBELL found the city of Belfast greatly

enlarged and changed from what it was when
he visited it in his youth. After calling upon the few
Disciples here, he set out next morning for Dungannon,
as most of his appointments for the North had been
frustrated by his detention in Glasgow. He regretted
especially that this had prevented him from filling an
appointment he had made at Ballymena, the place of
his nativity, twelve miles from Belfast, and as he passed
by railroad along the southern shore of Lough Neagh
he often cast longing and anxious looks across the
waters to descry, if possible, the ruins of the ancient
Shane’s Castle upon the northern shore, and found no
little comfort in the belief that he had once or twice
obtained a glimpse of this fascinating spot, which was
among the most cherished memories of his childhood.
Though much enfeebled, he spoke at Dungannon,
Cookestown and Moree to large and attentive audiences.
His strength here failing, he was again partially re-
stored by the attention of the amiable Sister Tener;
and, after parting from the Disciples who had accom-
panied him from Belfast, he set out on his way to Rich-

Hill with young Mr. Tener and James McCrum, a
567

568 MEMOIRS OF ALEXANDER CAMPBELL.

gentleman of handsome attainments and author of a
volume of poems. Here he addressed a congregation
in the Presbyterian meeting-house. He then went out
to sojourn with one of his youthful playmates, Nathan-
iel Greer, where with much enjoyment he spent the
greater part of a day and two nights in making in-
quiries and hearing details respecting former friends
and acquaintances, Mr. Greer often reminding him of
the amusing pranks in which they had together en-
gaged in the days of their boyhood.

“ Mr. Greer,” says Mr. Campbell in his notes, ‘‘ spent the
whole of that day, the 23d, in carrying me in his carriage
over the grounds around my father’s farm and residence, the
old stone meeting-house and the surrounding residences of
the prominent members of his congregation. But more than
forty years had carried them all away, except a few members
of their families, who still reside on their patrimonial inherit-
ances or in their immediate environs, of which class Mr. Greer
himself was one, occupying the same house and grounds on
which his father died fifty years ago. We had the sexton to
open the meeting-house, some sixty feet by forty, and with
many a melancholy though somewhat pleasing reminiscence
I surveyed the pews, saying to myself, ‘ Here sat such a one,
and there sat such a one; and where sit they now?” The
pulpit and the doors were new modified ; all else was ın statu
quo as it was when I heard my father in April, 1807, deliver
his farewell sermon to a large and weeping concourse.”

Mr. Campbell spent the evening at the pleasant resi-
dence of the Rev. Mr. Robert Morrison, minister of the
Presbyterian church at Market Hill, and who had been
one of his own pupils. Mr. Morrison desired to make
an appointment for him to speak to his congregation,
but his engagements in England not admitting any fur-
ther delay, he set out on the 24th for Newry, where,
though he greatly desired to spend several days, he was

CLOSE OF MISSION. 569

able to spend but a few hours, and after an agreeable
interview with one or two old acquaintances whom he
met, he hastened to Warren Point, where, in the even-
ing, after supping with Brethren McCrum and Tener,
he took passage on the steamer and was safely landed
next morning at Liverpool, where he found Brethren
Davies and Woodnorth awaiting him. As the church
there had no meeting until the afternoon, he went to
hear the celebrated Dr. Raffles, and was much pleased
with his discourse, while he criticised with some severity
in his notes the splendid and expensive adornments of
the meeting-house.

After a pleasant meeting with the church, which as-
sembled in an upper room in the city, he returned to
Mollington for a little repose before the co-operation
meeting of the Disciples, which was to assemble at
Chester on the 1st of October. This was a very agree-
able meeting. The brethren had raised a sum much
more than sufficient to defray Mr. Campbell’s expenses,
but as he refused to receive anything more than his ex-
penses, they voted one hundred pounds to Bethany
College. The brethren from Scotland presented also
to Mr. Campbell and Mr. Henshall elegant copies of
the Polyglot Bible. At this meeting arrangements
were made for the support of evangelists, and Mr.
Campbell immersed two Wesleyan ministers from
Wales and Mr. Samuel Davies from Mollington.
After adjournment he delivered his last discourse in
England at Liverpool, and he and Mr. Henshall hav-
ing now accomplished their mission in the British
Islands, and made at various points arrangements for
the judicious distribution of the donations from America
for the suffering poor which, to the amount of $1326 72,
had been committed to their charge, they bade a final

48 *

570 MEMOIRS OF ALEXANDER CAMPBELL.

and a sorrowful farewell to their numerous kind friends,
who had become greatly endeared to them, and many
of whom accompanied them to the ship, the steamer
Cambria, which immediately upon the reception of its
mails, turned its prow toward the West and left the
harbor.

The weather at the beginning and ending of the
voyage was pleasant, but in mid-ocean a severe storm
was encountered which tried the vessel to the utmost.
On the first Lord’s day at sea, Captain Judkins himself
attended upon the Episcopal service and read a ser-
mon, although there were five clergymen on board, one
of whom on the following Lord’s day was called to
officiate. Among these clergymen Mr. Campbell was
pleased to find his old acquaintance, Mr. Clapp of New
Orleans. Upon reaching Halifax, he went ashore for
a couple of hours.

« On walking up to the top of the hill,” says he, * upon
which its fortress stands, we met crowds of worshipers re-
turning from their respective churches, carrying with them
their household of boys and girls, with their Bibles and
Psalm-books in their hands. Nothing in Halifax pleased me
more. ‘To see the houses of business closed and the citizens
returning ex masse home from their respective sanctuaries on
a Lord’s day, is always to me a most pleasing and acceptable
sight. A city or a town without a sanctuary or a Sabbath
is of all sights to me the most desolate and depressing; and
I think to every one of common sense and common humanity
who has read with consideration the Bible history of the origin
and destiny of man.”

Next morning, while passing along the American
coast, he thus notes his reflections :

“On Monday morning, rising very early and enjoying an
almost solitary walk on the deck, often casting my eyes to
the West, I had many pleasing recollections and emotions in

AMERICAN CITIZENSHIP. 57)

retrospecting the past and anticipating the future. The good-
ness and merciful care of the Father of mercies in first direct-
ing my path across the vast ocean, the scenes and transactions
of nearly forty years since first I approached the American
coast, in turn passed and repassed before my mind with many
an emotion and feeling to which I cannot give utterance.
But thoughts of ‘ home, sweet home,’ which I dare aot cherish
nor even entertain while so far from it, and the tens of thou-
sands of brethren and friends dear to me from whom I had
been, as it seemed to me, a long, long time separated, now
found a ready admission and easy access into my heart.

“I had, when worn down with labor at different parts of
my tour, almost concluded that I would never return to those
whom I had left behind. But now a bright hope reassured
me, and the thought that twenty-four hours from that time I
would be in Boston, and once more tread the soil of the
United States of America, now to me the dearest and most
precious land on the face of the earth, awoke within me so
many pleasing and grateful emotions that for a time I seemed
lost to everything around me, and to be wholly absorbed in
admiration of the divine goodness in wonder, gratitude and
praise.

« The relative position of the United States, the numerous
and various privileges and honors of an American citizen,
now appeared to me so ineffably beyond comparison with
those of any nation or people on earth, of the present or of
any past age, that I would not sell my political rights and
privileges of American citizenship for all the emoluments
that cluster around the stateliest and most aristocratic subject
of any European or Asiatic crown ever worn on earth.

«I have often given it as my opinion, and now affirm it as
a stubborn and invincible fact, that few, if any, native-born
American citizens who have never traveled abroad either did
or do appreciate the privileges, duties and responsibilities of
an American citizen. To feel one’s self a lord, a prince, a
potentate, clothed with a little brief authority—to feel one’s
self decorated with hereditary honors, titles and privileges,

572 MEMOIRS OF ALEXANDER CAMPBELL.

with which some are possessed without any virtue, and ot
which others are debarred by birth without any vice of their
own, may indeed minister some gratification to the pride and
selfishness of fallen humanity; but to feel one’s self a man
endowed with reason, conscience and moral feeling, invested
with a paramount provision of paramount human authority,
with liberty of thought, liberty of speech and liberty of action,
knowing no one superior in rank to a man—a well-educated,
moral and religious man—as the noblest, best and greatest
work of God on earth, is the greatest nobility to which any
human being can rationally, morally or religiously aspire.
And with all these honors, immunities and privileges is
every American citizen invested, of which he never can be
divested by any superior on earth so long as he conducts him-
self in harmony with reason, morality and religion.

« We can desire for ourselves no better political or temporal
birth-right or inheritance than we now possess, and we can
pray for no greater honors and privileges of this world for
any living people greater or better than those guaranteed by
our institutions to every American citizen. May we act wor-
thily of them! May they long be the inheritance of our pos-
terity, and may they soon be bestowed on all the kindreds,
tongues and people of the earth, until there shall ascend from
every dwelling on the earth one grateful song of praise to Him
that hath redeemed man from the tyranny of man and invested
the human race with equal laws, equal institutions and equal
national and political birth-rights, leaving it to every human
being under the government and providence of God to be the
architect of his own fortune, the creator of his own personal
rank, dignity and honor!”

The great, far-reaching principles upon which the
political institutions of the United States were founded
were peculiarly grateful to one of Mr. Campbell’s ex-
pansive philanthropy and comprehensive intellect; and
it was ever with delight that he adverted to the great
truths developed in American history, and so well ex-

PATIENT IN AFFLICTION. 573

pressed by President Quincy, that ‘‘ human happiness
has no perfect security but freedom; freedom none
but virtue; virtue none but knowledge; and neither
freedom nor virtue has any vigor or immortal life ex-
cept in the principles of the Christian faith and in the
sanctions of the Christian religion.”

Arriving in Boston on the morning of the roth of
October, he received, while in the custom-house, a let-
ter from home giving him the first information of the
death of his son Wickliffe. Deeply moved by the in-
telligence of this mournful event, ‘‘ but for which,” he
says in his notes, his ‘‘ travels abroad, as well as his
travels at home, would long have been remembered
with pleasure,” he nevertheless failed not to apply to
the only true source of consolation and to submit rev-
erently to the will of God. ‘‘ He is too wise to err,”
he remarked, ‘‘ and too kind causelessly to afflict the
children of men. May our affections never be unduly
placed on anything on earth; but as those we love, both
in the flesh and in the Lord, are taken to himself, may
our affections be more placed on things above and less
on things of earth !”

Upon his return to Bethany he appeared much worn
and jaded, rather than refreshed, by his European tour.
His incessant labors and his anxieties and afflictions had
much more than countervailed the invigorating effects
of travel, and it was a number of months before, in the
pure air of his quiet home and amidst his customary
pursuits, he could be said to have regained his health.
Mrs. Campbell’s unhappy state of mind, too, during this
period pressed very heavily upon him, as he was
naturally of a cheerful and even joyous temperament,
delighting in the happiness of those around him, and
exceedingly affectionate and sympathetic in his feelings.

574 MEMOIRS OF ALEXANDER CAMPBELL.

It was some time before his presence and unceasing
attentions seemed to have much effect upon Mrs. Camp-
bell, whose health was visibly suffering. Overwhelmed
with sorrow, and unable to take any longer her accus-
tomed interest in the household affairs, it was beautiful
to see how gentle and subdued he was in his demeanor
toward her, and how tenderly and encouragingly he
addressed her. Seeking her always upon his return
from college, he gave her as much of his society as
possible, and often, in the dusk of the evening, missing
her from the family circle, and suspecting that she had
stolen away to weep at the grave, he would hasten to
the cemetery to find her, and, accosting her in the
kindest accents, ‘‘My dear,” he would say—‘* my
dearest Selina, the loved ones are not here. They
have passed beyond these earthly scenes to happier
abodes ;” and taking her arm with the most touching
expressions of sympathy and love, would lead her
gently home. His affectionate condolence and the con-
solations of the word of God, which he constantly
sought to impress upon her mind, together with the
kindest expressions of sympathy from the brotherhood,
finally began to produce their appropriate effect upon
Mrs. Campbell in imparting to her a greater degree of
resignation. In reply to a kind letter of condolence
about this time from R. L. Coleman, Mr. Campbell
thus wrote :

“ BETHANY, VIRGINIA, January 12, 1848
‘t BROTHER COLEMAN—MY VERY DEAR BROTHER : I thank-
fully acknowledge two favors received from you since my
return home ; and for the kind Christian sympathies expressed
in the former, and condolence with myself and wife in the
severe affliction through which we have passed, you have our
grateful and thankful acknowledgments. Our prayer to our

UNSWERVING FAITH. 575

heavenly Father is, that the bereavement and trial which we
have endured during the last year may wean us more from
everything on earth, purify our hearts from every inordinate
affection and passion, and make us more devoted to his honor
and glory and that of our exalted Saviour. She is, however,
still very much grieved and dejected. She thinks she never
can cease to grieve that the Lord was constrained from any-
thing in herself to lay his hand so heavily upon her. Being
constitutionally of very strong affections and feelings, and of
a very sensitive and delicate conscience, and withal being at
the time very much debilitated in her health, she has been
greatly dejected and afflicted in this case. I am glad, how-
ever, that she is getting round by degrees to a better health,
though I fear it will be some time before she be herself again.
I have suffered much in the loss of my children. Yet the
last loss—so unexpected, and as such a special providence—
has been more oppressive than any one case or trial through
which I had passed. Many a fond hope and promise clustered
around Wickliffe. But he was destined for another field of
action, and the Lord has taken him to himself. And to his
sovereign good pleasure I desire to bow with the most devout
submission, praying only that the Lord may make it a bless-
ing to myself and to all his relatives.”

It was doubtless fortunate for Mr. Campbell during
this period that the continual demands upon his time
and attention on the part of the great and varied inter-
ests with which he was connected served to divert his
mind from private griefs, and to enable him to retain
undisturbed that moral and religious equilibrium for
which he was so remarkable. Prompt in the fulfillment
of all his duties to the college, and earnest in all his
efforts to promote the welfare of the students, as well
as to instruct the general public through the pulpit and
the press, his activities were not permitted to stagnate,
but flowed on steadily in their accustomed channels.

He was much gratified after his return from Europe

576 MEMOIRS OF ALEXANDER CAMPBELL.

in receiving from time to time and from various quarters
assurances of sympathy and approval in relation to his
course upon the slavery question in Scotland. Espe-
cially were those connected with the abolition party
forward to denounce the conduct of Mr. Robertson and
the Anti-slavery Society which sustained him. How-
ever differing with Mr. Campbell as to the question of
slavery itself, none could fail to admire his noble in-
trepidity and his conscientious and inflexible adherence
to the teachings of the Bible upon the subject. His
position indeed was in reality admitted by the more
intelligent opponents of American slavery. Dr. Way-
land, in his able and christianlike discussion of the
matter with Dr. Fuller, granted that slaves were held
under the Old Testament, and that Moses enacted laws
with special reference to that relation. ‘‘I wonder,”
said he, ‘‘ that any one should have had the hardihood
to deny so plain a matter of record. I should almost
as soon deny the delivery of the ten commandments to
Moses.” He also admitted that the New Testament
contained no precept prohibitory of slavery, while at
the same time he insisted that holding men in bondage
aid obliging them to labor for our benefit without their
contract or consent was always a moral wrong. Mr.
Campbell was much gratified with a notice condemning
his persecution from the pen of Dr. Baily, the talented
abolitionist editor of the ‘* National Era,” at Washing-
ton, and especially pleased with a kind letter signed by
a number of his fellow-laborers on the Western Re-
serve who were abolitionists, in which, without entering
upon any discussion as to Mr. Campbell’s position,
they said:

“ We regret the course of Mr. Robertson. We regret the
endorsement of his conduct in the affair by the ‘ Scotch Anti-

TRIBUTES OF APPROVAL. 577

slavery Society.” We regret that in such an age as this, in
such a land as Scotland, in such cities as Edinburgh and
Glasgow, men making such pretensions to philanthropy,
and standing forth as advocates of righteousness, should be
induced to furnish so severe a satire as is afforded in the
impartial history of their course toward you—beginning with
a disguised hostility under the mask of friendship, and end-
ing in the illegal imprisonment of an unoffending man. We
reprobate their whole course. We look with indignation
upon their entire proceedings, so discreditable and disgrace-
ful to the age, to the country, and to the cause to which they
are professedly devoted. We approve and admire your firm
and patient endurance of wrong, and offer you now, most
cheerfully and heartily, this public expression of our sympa-
thy with you and yours, and our full confidence in your
manly devotion to truth.”

Among various other communications of this kind
was one from a committee of brethren in Missouri, from
which the following is an extract:

** We exceedingly regret the course which the Anti-slavery
Society thought proper to pursue toward you in Scotland,
and hope that after passion and excitement have subsided
they, themselves, will regret it. We regret it on their ac-
count, they being considered the most enlightened people in
Europe; and we regret it because you were the bearer of our
liberality to the poor, and the messenger of our churches to
carry the glad tidings of great joy to the European nations.
So far from feeling a spirit of anger or revenge toward them,
we commiserate and forgive them. And so far from your
imprisonment derogating from your merit, in our opinion it
has greatly enhanced it. They have certainly mistaken the
character of our American population if they imagine that
such a course toward you would destroy your reputation or
cure the evils of slavery. Their judges are just and upright
men, and have rendered themselves noble and illustrious in
the eyes of all impartial and honest men.”

voL. 1.—2 M 49

578 MEMOIRS OF ALEXANDER CAMPBELL.

It was a pleasing feature of these expressions of feel-
ing, as well as of those made by the students before Mr.
Campbell’s return, that while sufficiently decided they
were moderate in tone and language. For all these
testimonials Mr. Campbell made a grateful public ac-
knowledgment, assuring the brethren that their sym-
pathy had greatly strengthened and refreshed him, and
encouraged him to be still more zealous in the main-
tenance of every item of divine truth at all risks and
hazards. As to the Rev. James Robertson and his suit
against Mr. Campbell, it may be here observed that
after the decision against him in the full court of the
Queen’s Bench, it was discovered that he was not likely
to continue his prosecution for libel, but was disposed
to leave Mr. Campbell under the imputation of having
escaped from the charge through the informality of the
first proceedings. Mr. Campbell’s friends there thought
it therefore due to him to compel Mr. Robertson to try
the case on its own merits, and accordingly brought
suit against him for false imprisonment, Mr. Camp-
bell, however, declaring beforehand that should dam-
ages be awarded him he would not accept of them, as
the suit was not for purposes of revenge, but merely in
order to have it legally determined that the charge
against him of libel was unjust. The final issue of the
case was, that Mr. Robertson was wholly unable to
justify his charges, and was condemned to pay £2000
sterling damages for false imprisonment, to avoid which
he thought proper to abscond ; so that the ‘‘ meditation-
of-flight” warrant which he had obtained against Mr.
Campbell in order to his detention led at last to his own
actual flight from the kingdom in disgrace. |

In May of this year, Mrs. Campbell was again called
upon to suffer affliction in the death of her mother, who

CHRISTIAN HOPE. 579

had resided with her for some years at Bethany; and
on the 22d of October of the same year her eldest
daughter, Margaret, who had married John O. Ewing
of Nashville, was called away, in the full assurance of
faith and hope, after a decline of several months, leav-
ing an infant child. Her strengthened faith, however,
and the influence of Mr. Campbell’s teaching and ex-
ample, enabled her to bear these additional bereave-
ments with Christian equanimity, and she continued
gradually to regain her former cheerfulness. Mrs.
Ewing, though of a cheerful and lively disposition, was
also thoughtful and religious, and greatly esteemed for
her many amiable qualities. Her father thus refers to
her and to his bereavements in closing the ‘* Harbinger”
of that year:

** But to us, her survivors—husband, parents, children and
relatives—there is no compensation for one so near and dear
to us all, so gifted by nature and grace, so devoted to the hap-
piness of the circle in which she moved, so capable of bless-
ing and of being blessed in all the relations of life: but the
clear and well-grounded hope is that she is released from sin
and sorrow in the bosom of her Lord, in whose presence
there is fullness of joy and at whose right hand there are
pleasures for evermore.

« How strange, and yet how mournfully pleasing, the
thought that of fourteen children given to me, mzze of them
are now present with the Lord! Three of them died, never
having sinned in their own persons. And as by Adam the
first they died, by Adam the second they shall live in the
Lord. Six of them died in faith and rejoiced in the hope of
a glorious immortality. This to us, their survivors, is a
sovereign balm, a blest relief. Though dead to us, they live
with God. May the kind Redeemer raise us up with them
in his own time and reunite us in the inheritance incor-

yp?

ruptible, undefiled and that fadeth not away!

580 MEMOIRS OF ALEXANDER CAMPBELZ.

In the course of the next year, as the constitution of
the State of Kentucky was to be remodeled, Mr. Camp-
bell availed himself of the opportunity to employ his
influence in favor of introducing a clause for the eman-
cipation of slaves. Coinciding entirely with Mr. Clay
in a letter which the latter had published on the subject,
he compared the progress of Ohio with that of Ken-
tucky, and showed how great a drawback slavery was
upon the prosperity of the State. Contemplating the
subject in its moral and religious bearing from a
Christian point of view, he endeavored to enforce the
importance of taking advantage of the present occasion
to get rid of an evil which could only become more
fatal by delay. ‘*‘ These suggestions,” said he, ‘‘ are
dictated by an attachment which is not feigned and an
admiration which is not professed for a people dear to
me from many associations, and in whose political,
moral and religious elevation I cannot but take the
greatest interest.” Mr. Campbell’s influence, however,
as well as that of Mr. Clay, proved, in this case, alto-
gether unavailing.

In his editorial labors at this period, Mr. Campbell
continued to discuss the great religious questions with
which he had previously been engaged, and especially
endeavored to promote amongst the Reformers piety
and good works. A school for female orphans was
about this time established at Midway, Kentucky,
through the efforts of Dr. L. L. Pinkerton and the
amiable and devoted James W. Parish and others.
This institution, especially through the efficient aid of
John T. Johnson and William Morton and other warm
friends of the enterprise, soon succeeded in obtaining a
considerable endowment, and proved to be a great
blessing to the community. Resuming his excursions

CANDID CRITICISM. 583

abroad in behalf of the cause of education and of the
Reformation, he visited Kentucky at the close of the
year 1849, and on his way delivered, by invitation, an
interesting address on the Anglo-Saxon language to the
‘*Young Men’s Mercantile Library Association” of
Cincinnati. From thence he proceeded to Louisville,
where he spoke several times. On two of these occa-
sions he happened to have the Rev. Heman Humphrey,
D.D., and former president of Amherst College, Mass.,
for one of his auditors. This distinguished Presby-
terian doctor, after his return to the East, published, in
the ‘“ New York Observer,” an account of his visit to
Kentucky, in which he gave the following candid and
graphic account of Mr. Campbell as a preacher:

“ Though on the first evening I went half an hour before
the time, I found the house and aisles densely crowded from
the porch up to the pulpit stairs. Very many, I am sure,
must have gone away because they could find no room even
to stand within hearing of the preacher’s voice.

«At length Dr. Campbell made his way up through the
crowd and took his seat in the pulpit. He is somewhat above
middle stature, with broad shoulders, a little stooping, and,
though stoutly built, a little spare and pale. He has a high,
intellectual forehead, a keen, dark eye, somewhat shaded, and
a well-covered head of gray hair, fast changing into the full
bloom of the almond tree. I think he must be rather over
than under sixty-five years of age. He looks like a hard-
working man, as he has been from his youth up. Very few
could have endured so much mental and physical labcr as
has raised him to the commanding situation which he now
occupies, and so long sustained him in it. His voice is not
strong, evidently owing, in part, to the indifferent state of his
health, but it is clear and firmly modulated. His enunciation
is distinct, and, as he uses no notes, his language is remarkably
pure and select. In his delivery he has not much action, and

49 *

582 MEMOIRS OF ALEXANDER CAMPBELL.

out little of that fervid outpouring which characterizes Western
and Southern eloquence. There is nothing vociferous or im-
passioned in his manner. I think he is the most perfectly
self-possessed, the most perfectly at ease in the pulpit, of any
preacher I ever listened to, except, perhaps, the celebrated
Dr. John Mason of New York. No gentleman could be more
free and unembarrassed in his own parlor. At the same time
there is not the slightest apparent want of deference for his
audience.

“In laying out his work his statements are simple, clear
and concise, his topics are well and logically arranged, his
manner is calm and deliberate, but full of assurance. His
appeals are not very earnest nor indicative of deep feeling ;
but nevertheless winning and impressive in a high degree.
There were many fine and truly eloquent passages in the two
discourses I heard, but they seemed to cost him no effort,
and to betray no consciousness on his part that they were
fine. In listening to him you feel that you are in the pres-
ence of a great man. He speaks like a‘ master of assemblies,’
who has entire confidence in his mastery of his subject and
his powers, and who expects to carry conviction to the minds
of his hearers without any of those adventitious aids on which
ordinary men find it necessary to rely. On both evenings
when I heard him he held the great congregation for an
hour and a half in that profound stillness which shows that
his listeners are not aware of the lapse of time.

“ Dr. Campbell’s first discourse was an exceedingly inter-
esting eulogy, if I may so call it, upon the Bible, glancing
rapidly at some of the internal proofs of its divine origin,
dwelling as much as his time would allow upon its wonder-
ful history, biography and prophecies, and following the
sacred stream down through the dispensations, or, as he ex-
pressed it, ‘ the starlight and moonlight ages’ of the patriarchs
and of the Jewish commonwealth, till the glorious Sun of
Righteousness rose upon the world and introduced the Chris-
tian era.

“ The text on the next evening was, ‘ Great is the mystery

POWER AS A PREACHER. 583

of godliness,’ etc. It was an able and orthodox discourse
throughout. He dwelt chiefly upon the two clauses of the
text, ‘justified in the Spirit, received up into glory ; and I
cannot in justice refrain from acknowledging that I never
remember to have listened to or to have read a more thrilling
outburst of sacred eloquence than when he came to the scene
of the coronation of Christ, and quoted the sublime passage
from the twenty-fourth Psalm, beginning, ‘ Lift up your heads,
O ye gates, and be ye lifted up, ye everlasting doors, that the
King of glory may come in; when he represented all the
angels, principalities and powers of heaven as coming to-
gether to assist, as it were, in placing the crown upon the
Redeemer’s head.”

This description of Mr. Campbell as a preacher is, in
the main, just and accurate. To it may be added some
remarks serving to explain still further the secret of his
power to rivet the attention and control the minds of
men. Nothing indeed was more striking than. his sin-
gular ability to interest his hearers in the subject of
which he treated. With this his own mind was occu-
pied, and, being free from all thoughts of self, there was
in his addresses an entire absence of egotism, and noth-
ing in his delivery to divert the attention from the theme
on which he discoursed. For the first few moments,
indeed, the hearer might contemplate his commanding
form, his perfect self-possession and quiet dignity of
manner, or admire the clear and silvery tones of his
voice, but those emphatic tones soon filled the mind
with other thoughts. New revelations of truth; themes
the most familiar invested with a strange importance, as
unexpected and yet obvious relations were developed in
a few simple sentences; unthought-of combinations ;
unforeseen conclusions ; a range of vision that seemed to
embrace the universe and to glance at pleasure into all
its varied departments,—were, as by some magic power

584 MEMOIRS OF ALEXANDER CAMPBELL.

presented to the hearer, and so as wholly to engross his
perceptions and his understanding. While that voice
was heard, nothing could dissolve the charm. Minutes
became seconds, and hours were converted into minutes,
so that the auditor became unconscious of the lapse of
time, and his attention during the longest discourse was
never weary. Without any gestures, either emphatic
or descriptive, the speaker stood in the most natural
and easy attitude, resting upon his innate powers of
intellect and his complete mastery of the subject, im-
pressing all with the sense of a superior presence and a
mighty mind. His enunciation was distinct, his diction
chaste and simple, his sentences clear and forcible.
The intonations of his clear ringing voice were ad-
mirably adapted to the sentiment, while by his strong
and bold emphasis upon important words he imparted
to what he said a peculiar force and authority.

On important occasions, and when he had a great
subject before him, his method was often peculiar.
After reading a portion of Scripture which embraced
his theme, he would take up some simple point seem-
ingly unconnected with it, and dwelling upon this in-
terestingly for a few moments until he had made it per-
fectly clear to the audience, he would then leave it and
take up another apparently equally unrelated and treat
it in a similar manner. Continuing thus, he would
assume in like manner a third, a fourth, or even a fifth
position, each one of which was in itself clearly defined
and forcibly presented, yet whose relations to the sub-
ject or to each other an ordinary mind would hardly
perceive. At length, however, he would introduce
some other point or principle of wider range, and the
hearer would now with wonder and with a conscious-
ness of enlarged insight begin to perceive an intimate

SECRET OF POWER. 585

and necessary relation between it and the previous posi-
tions, as one by one he would bring them in as proofs
or illustrations of the grand or leading thought which
constituted his special theme, and which in all its
grandeur he designed to impress upon the minds and
hearts of the audience. His power was thus derived,
not from graceful gesture, nor from flowery language,
nor from elaborate or glowing description, nor merely
from logical argumentation, but from his singular faculty
of stating and connecting /acts—of producing novel
and striking combinations of related truths, and of
evolving the grand fundamental principles of things.
Seizing upon these by an intuitive sagacity, he obtained
at once the complete mastery of his subject, which he
was enabled to disengage with the greatest ease from
all its complications, as the experienced woodman, skill-
fully placing his wedge in the heart of the timber, rives
it through all its knots and windings, or as some Napo-
leon directs at various distant points large and isolated
bodies of troops, whose destination cannot be determined
by ordinary minds until the unexpected concentration
of the whole upon a given point reveals the comprehen-
sive genius of the warrior.

Mr. Campbell’s discourses were, however, by no
means destitute of ornament. He had a correct fancy,
which was rather fastidious than lively. Hence he
never employed figures of a homely character or such
as were calculated to lower his subject. On the con-
trary, his comparisons, which were not very frequent,
were always such as tended to elevate it, or were at
least in perfect harmony with it. These he usually
drew from the Scriptures, and his familiarity with the
language of the Bible enabled him to employ its glow-
ing expressions and beautiful similes with great effect.

586 MEMOIRS OF ALEXANDER CAMPBELL.

It was from it, indeed, that his discourses derived theit
convincing truths, their inspiration and their grandeur.
Bible themes, Bible thoughts, Bible terms, Bible facts
were his materials, and these he wrought up with con-
summate skill into intellectual and spiritual palaces of
glorious beauty, in which every auditor desired to pro-
long his stay. For the embellishment of these he em-
ployed Scripture metaphors much more frequently than
comparisons, but it was upon analogies that he seemed
chiefly to rely for illustration as well as argument. These,
constituting his chief imagery, were usually grand, far-
reaching and widespreading. Scripture facts, precepts
and promises seemed to be connected with them as
naturally as flowers and fruits with the trees of the
orchard. Uniting by their means the present with the
past, one dispensation or institution of religion with
another, and earth with heaven, he enlarged every one’s
conceptions of the plans of the infinite Creator in the
remedial system, and through his varied and striking
associations of thought produced the most profound and
indelible impressions. And it is in this connection that
a peculiar trait in Mr. Campbell’s character as a man
may be particularly mentioned—viz., the total absence
of any disposition to self-applause. On these occasions,
after holding for hours the most crowded and intelligent
audiences in rapt attention, and amidst the most un-
equivocal indications of unbounded admiration, he re-
tained constantly the most unassuming gentleness, and
seemed ever wholly unconscious that he had accom-
plished anything remarkable or performed more than a
simple duty. Preserving ever his humbleness of mind,
he was insensible to flattery, and seemed constantly so
impressed with the great truths he delivered that no
compliments could extract from him more than an ex-

ADDRESS TO CONGRESS 587

pression of grateful thanksgiving for having been
allowed the privilege of presenting them to others.
After leaving Louisville he visited Shelbyville, New
Castle and Frankfort, where he delivered discourses, as
he did also at Versailles and Midway, where he was
glad to find the Orphan School commencing its career
under favorable auspices. Happy in the company of
the devoted John T. Johnson, he came to Georgetown,
where he spoke three times, and went from thence to
Lexington and delivered discourses there and in the
neighborhood, and thence proceeded to Danville and
other points in Central Kentucky. After visiting Madi-
son county, he returned again to Lexington and Mid-
way, and thence to Old Union, where he spent a
pleasant time with the excellent J. A. Gano, who had
recently been bereaved of his beloved and only
daughter, the amiable wife of Noah Spears who had
been a student at Bethany College. From thence he
proceeded to Paris, where he met many of his old ac-
quaintances, among whom were the veterans John Smith
and John Rodgers. Here, also, he found Aylett Raines
still laboring and much beloved for his work’s sake,
and upon going to Mayslick had the pleasure to meet
there Walter Scott, who agreed to accompany him to
Bethany, for which he sailed from Maysville on the
roth of February, reaching home in less than two days.
During this tour of fourteen weeks he had traveled one
thousand six hundred miles, delivered fifty-five public
discourses and obtained subscriptions for the endowment
of the college to the amount of fifteen thousand dollars.
In the latter part of May, 1850, he made an excur-
sion also to Baltimore, and while there received a
pressing invitation from both Houses of Congress to de-
liver to them an address in the Capitol on the 2d of

588 MEMOIRS OF ALEXANDER CAMPBELL.

June. Being introduced into the House of Represent-
atives by Mr. Phelps of Missouri, he found it full to
overflowing, and, after a hymn and prayer, addressed
the assembly from John iii. 17, exhibiting the divine
philanthropy in contrast with patriotism and human
friendship, reasoning in a grand and masterly manner
from creation, providence, divine legislation and human
redemption, and holding the audience in the most fixed
attention during the time of the address, which occupied
an hour and a half. After examining, on the following
day, various matters of interest at Washington, he re-
turned to speak in Baltimore, which he left next morn-
ing for home.

About this time a difficulty arose in the American
and Foreign Bible Society in regard to a proposition to
translate faxteCw (baptizo) in the foreign versions. Mr.
Campbell felt a great interest in this matter, and the
Society having voted against it, a new Bible society
was formed, which was called the ‘‘ American Bible
Union,” for the purpose of procuring and circulating
the most faithful versions of the sacred Scriptures in all
tongues throughout the world. This enterprise, so con-
sonant with Mr. Campbell’s views and feelings, imme-
diately engaged his earnest co-operation. He delivered,
by request, an address, in October, 1850, to the first
anniversary meeting of the ‘‘ Union” in New York,
showing the need of an improved English version of
the Bible; and he not only contributed liberally to the
funds of the ‘‘ Union,” but used his influence with great
effect in promoting its interests.

After delivering the above-mentioned address, he paid
a visit to ex-Consul Buchannan in Canada West, return-
ing through the State of Ohio; and after spending only
one week at home, again set out, in company with his

SUPPORT OF THE GOSPEL. 589

daughter Virginia, upon a tour of forty days in the
West. At Cincinnati he attended the anniversary of
the Missionary Society, and then visited Madison and
many other points in Indiana to which appointments
had been forwarded. Everywhere the people mani-
fested the greatest anxiety to hear, and no place could
be found large enough to accommodate the assemblies.
At Indianapolis, the governor and the whole State con-
vention, then assembled in order to remodel the State
constitution, attended his meeting, and he was officially
invited next morning to open the convention. Here,
among the members, he was pleased to meet Robert
Dale Owen, by whom he was very kindly received.
Accompanied by Brother O’Kane, he visited Bloom-
ington, where he was pleased to renew his acquaintance
with his old friend, Dr. Andrew Wylie, and enjoyed the
Christian hospitality of the excellent J. M. Mathes, then
editing the ‘‘ Christian Record.” At Bedford he spoke
in a Presbyterian meeting-house, and at Brookeville, in
a Methodist chapel, after which he spent the night with
the Rev. Mr. Potter, pastor of the Presbyterian church
at Brookville, a graduate of Princeton and a gentleman
of liberal views.

He was much gratified with this visit to Indiana.
His health and spirits were by this time pretty well re-
stored, and he was delighted to find the cause of the
Reformation prospering everywhere under the labors
of able preachers, such as George Campbell, Elders
Goodwin, Hoshour, L. H. Jameson, O’Kane and others.
He was also charmed with the kindness and hospitality
of the brotherhood.

“They would not allow me,” said he, “to be at any ex-
pense from the day I put myself upon the soil till the day i
left it. Ido not generally allow it to be so done to me; but

50

590 MEMOIRS OF ALEXANDER CAMPBELL.

in this case I was anticipated at every point, and could not
have the privileges of bearing either in whole or in part my
traveling expenses.” Fearful, however, that his early adopted
practice of preaching the gospel without charge might lead
to a neglect of duty on the part of the churches toward those
who labored in the gospel, he adds: “I do not speak so
either because it was so done to me, or because I desired it
to be so done, but because it ought to be so done in many
cases where it is not, and because this fruit of Christian faith
is most acceptable to the Lord and all his people. Such
sacrifices are indeed most honorable to the brotherhood, be-
cause most expressive of the estimate which they put upon
the gospel itself, and upon those who devote their lives to its
dissemination and success.”

During his recent tours nothing was more striking
than the change in the deportment of the religious
parties toward him. Such was now the decided tone of
public sentiment and the desire to hear Mr. Campbell
that everywhere they freely opened their meeting-houses,
which it would have been extremely unpopular, if not,
in some cases, unsafe to have refused, and were com-
pelled to pay a reluctant tribute to the transcendent
abilities of one whom formerly they had maligned and
feared.

About this time Mr. Campbell received earnest in-
vitations to pay another visit to Great Britain, where,
from the abiding impression left upon the minds of the
people by his former labors there and the removal of
prejudice, the friends of the Reformation anticipated
great changes in religious society. With this invita-
tion he felt strongly disposed to comply, but from the
claims of the college and his desire to obtain a com-
plete endowment he was compelled to postpone his
visit, aad to devote much of his time every season to
regions nearer home. His earnest desire rightly to

BETHANY COLLEGE. 591

appropriate his time may be seen in the following
letter :

“ BETHANY, December 4, 1850.
‘‘ BELOVED BROTHER COLEMAN:

‘ MY VERY DEAR SIR: Your kind and very acceptable
letter of the 2d ulto. has been handed to me by Brother
Pendleton. I have recently returned from a tour of forty
days to Ohio, Kentucky and Indiana, during which I traveled
some sixteen hundred miles, and delivered some thirty-eight
discourses, besides as many long conversations. Fatigued,
exhausted, worn-out, I feel like one that has violated the first
commandment of human nature—self-preservation. Before
this, after one week’s stay at home, I had been to New York
and the East twenty-four days, traveled fourteen hundred miles,
and made some eight discourses—in all sixty-four days, three
thousand miles and forty-four discourses.

“I am now endeavoring to write a little for the M. H.,
and to lecture daily in the college, which is now in success-
ful operation. I feel a strong desire to visit Richmond to see
my much-beloved and esteemed brethren in Eastern Virginia.
But, alas! I cannot, notwithstanding their desire to see me
and my desire to see them, which, in the absence of other
criteria, I hold to be equal. My duties at college and to the
‘ Harbinger,’ in my judgment, sternly veto my leaving home
for a two weeks’ tour to the Old Dominion. I never in my
life before felt myself so embarrassed between two such rival
claims. Of the two sets of arguments, pro and con., the latter
preponderates, and I must forego the double pleasure of pleas-
ing and being pleased with such a visit as I anticipate it
would be. All I can say is, I desire and intend, the Lord
willing, to make my first protracted visit to Richmond. But
I cannot say at this moment when it may be. It will be just
as soon as I can, without censure at home and abroad, make it.

« Bethany College has paramount claims on me and on all
the friends of the cause to which I have consecrated my life.
To further it abroad and build it up at home, in raising up
men for the field when J shall be absent from this planet,

592 MEMOIRS OF ALEXANDER CAMPBELL.

seems to me a paramount duty. We have already in the field
some of its first fruits, and they are an offering most accept-
able to the aggregate of all who hear them. We want a thou-
sand men in the field of the world, and another thousand in
the vineyard of the Lord—preachers worthy of the gospel
and of the age, and teachers worthy of the Bible and of the
Church. The brethren pray to the Lord and to us to send
them help. Oh, that they would help us to help them!...
I hope my dear Brother Coleman may find his way open to
visit Bethany before a long time. I often think of the pleas-
ant days we have spent together, and long for such a com-
panionship as we have enjoyed, I sympathize with you in
all your trials and afflictions, but I rejoice that my confidence
and affection always grow, even when you are tried by rough
spirits, whose zeal for their own offspring holds in abeyance
the more lovely attributes which adorn our fallen humanity,
and with which the Holy Spirit beautifies those who cheer-
fully and courteously open to him the door of their hearts
Rest assured, my dear brother, that you have a large space in
the affections of us all at Bethany, and our prayers for your
health, happiness and usefulness. Yours, in the one hope,
« A. CAMPBELL.”

About this time death deprived Mr. Campbell of
the last of his children by his first wife, his amiable
daughter Clarinda, who had become the second wife of
Professor Pendleton in July, 1848, and died on the roth
of January, 1851, leaving two children, one of whom
died soon after its mother.

On the rst of August of this year (1851) he left
home, accompanied, by Mrs. Campbell, to attend the
annual meetings of Ohio. Meeting with Walter Scott
at Wellsville, he proceeded to New Lisbon, where an
immense meeting was held under the large tent used
for such purposes, where Walter Scott delivered three
eloquent discourses to the community to which, some
five-and-twenty years before, he had first practically

UTILITY OF CONVENTIONS. 593

presented the great promises of the gospel. On the
Lord’s day Mr. Campbell spoke in a masterly manner
from the Divine Oracle at the transfiguration, and on
Monday, Isaac Errett, now becoming one of the most
distinguished preachers and writers of the Reformation,
gave an elegant address upon the subject of obedience,
and in the evening, in town, spoke again with great
power upon the trial of Christ. At this meeting fifty-
two persons were baptized. Mr. Campbell attended
also the meeting at Bedford, where there was a very
large attendance, some two thousand persons partaking
of the communion on the Lord’s day. Here twenty-five
persons were added to the church. He attended also
another meeting in a beautiful grove near Wooster,
where he spoke daily for four days, and where he was
much pleased with the progress of the cause.

After spending a short time at home he went to the
missionary meeting in Cincinnati. The society having
lately sent the amiable and devoted Dr. J. T. Barclay
as a missionary to Jerusalem, Mr. Campbell found an
increasing interest on the subject of missions amongst
the brethren, and an improvement in liberality which
he labored earnestly to promote. He had also a very
happy meeting with the brotherhood at the annual
State convention assembled at Lexington. He insisted
greatly at this period upon the importance of such con-
ventions, in order that the churches might work effect-
ively in the great fields of labor which were assigned
to them ; and though some were fearful that such organ-
ized bodies might assume to exercise authority over the
churches or otherwise misuse their powers, Mr. Camp-
bell steadily advocated them as essential to effective
action and as not involving necessarily any such abuse.

In April of the following year (1852) he attended, in

VOL. 11.—2 N 50 *

594 MEMOIRS OF ALEXANDER CAMPBELL.

company with Brethren Challen and Petigrew, a mem-
orable convention of the friends of the Bible Union at
Memphis, Tennessee, where he found himself brought
into communication with a number of eminent persons,
some of whom had been formerly much prejudiced
against him, but who were now co-operating with him
in favor of pure versions of the Scriptures. Among
these were J. L. Waller, of Kentucky, and Dr. Archi-
bald McClay, of New York, who seemed quite to have
overcome their hostile feelings.

«It was,” said he, “an extraordinary assembly of its
character, in its aims, its subject and in its success. If ever we
have seen the hand of the Lord manifested in any convention,
in any deliberations, in any grand result, it was displayed in
the occasion, the details and issues of this memorable meeting.
We cannot but anticipate a glorious result. If we were
sanguine while writing our address for this convention, we
are much more sanguine now on seeing its progress, its
unanimity and its results.”

The address which Mr. Campbell delivered on this
occasion gives a fine specimen of his argumentative
powers, of his ability to take extended views and to
render things near and remote tributary to his main
design. The first paragraph is in itself a complete
inustration of his comprehensive and far-reaching grasp
of mind, as well as of his tendency to the use of analogy
Speaking from the text, ‘* God said, Let there be light.
and light was,” he began thus:

« This was the first speech ever made within our universe
It is indeed the most sublime and potent speech ever made
It is, however, but the expression of an intelligent omnipo-
tent volition. It was pregnant with all the elements of a
material creation. It was a beautiful portraiture of its author,
prospective of all the developments of Creation, Providence
and Redemption. It was a Bible in miniature, and future

TOUR IN MISSOURI. 595

glory in embryo. We therefore place it as the motto of an
address upon the greatest question and work of our age.
Shall we have the light of life as God created it?

In August of this year he delivered an address to the
‘*Philo-literary Society” of Jefferson College, a Pres-
byterian institution at Canonsburg, Pennsylvania. His
subject was, ‘‘ The Destiny of our Country,” and was
treated in a highly interesting and characteristic man-
ner. Immediately after a short excursion to the annual
meeting at Throopsville, N. Y., he gave also in Sep-
tember of this year (1852) an address to the ‘‘ Wash-
ington Literary Society” of Washington College, on
‘*Phrenology, Animal Magnetism, Spirit Rappings,
etc.,” in which he sustained the exclusive claims of the
Bible as a divine revelation, showing that ‘from its
last AMEN nothing is to be added by any new revela-
tion or commandment of demon, angel or man.”

The talented and educated preachers sent out from
Bethany College were at this time giving a great im-
pulse to the cause of the Reformation throughout the
Western States. New colleges, high schools and fe-
male seminaries were springing up under their influence
to promote the cause of the primitive gospel, and the
churches, sensible of their indebtedness to Mr. Camp-
bell’s energy and foresight in thus providing aids for
want of which the cause had begun to languish, felt
more and more disposed to complete the endowment of
the institution. Such, however, was their attachment
to Mr. Campbell, and such their desire to obtain his
personal labors among them, that they continued to
make a visit from him a condition of subscription to the
funds of the institution. Thus Missouri promised to
endow a chair if he would make another tour through
the State. Having consented to this, he left Bethany

996 MEMOIRS OF ALEXANDER CAMPBELL.

on the 28th of October, 1852, accompanied by Mrs.
Campbell as far as St. Louis, visiting on the way sev-
eral points in Illinois, and having several narrow
escapes from railroad accidents and other disasters.
Commencing at Hannibal, he made quite an extended
tour through Missouri. At Hannibal he met with one
of the most gifted speakers of the Reformation, Dr.
Hopson, who was then engaged in a female seminary
at Palmyra. From Hannibal, accompanied by Brother
Procter, an excellent speaker and graduate of Bethany
College, he proceeded to Paris, where he was joined
by Thomas M. Allen, who, with Brother Procter, had
been appointed to conduct him through the State, and
through whose aid and influence much good was done
and a liberal subscription obtained for the college.
Among the many public laborers of whom he makes
kindly mention in his notes was Prince L. Hudgens,
an eminent lawyer and preacher in Savannah, Missouri,
exercising a widespread influence. Here a young
man who was preparing for the Presbyterian ministry
came forward and was immersed. At Camden Point
he addressed the female seminary there, in which there
were some one hundred and forty young ladies, under
the care of Brother H. B. Todd. Here he was met by
J. Petigrew, who had been pastor of the Berean Bap-
tist church in Pittsburg, but who had some time before
come into the Reformation, of which, from his superior
education and abilities, he became a popular and suc-
cessful advocate. At Liberty he met with his devoted
friend, Colonel Doniphan, and with a graduate of Beth-
any College, M. E. Lard, who had been sent to college
through Colonel Doniphan’s instrumentality, and was
rapidly becoming one of the most distinguished writers
and speakers in the cause. He met also in Howard

EDUCATION OF AN INDIAN. 597

with J. W. McGarvey, another graduate of the college,
also already noted for his fine abilities. At Columbia
he addressed, by invitation, the young ladies of Chris-
tian College, under the care of the accomplished J. A.
Williams. He visited also the University of Missouri,
over which James Shannon now presided, and delivered
here two discourses to large assemblies.

Having received a very special invitation from the
members of the Legislature, then in session at Jefferson
City, to address them, he spoke there twice to large
audiences in the Capitol on religious topics on the Lord’s
day, and on Monday forenoon delivered a lecture on
education, to hear which the Legislature adjourned its
session to the afternoon. In order to make this visit he
was obliged to disappoint the brethren in Louisville,
Missouri, who expected him. As they refused to ex-
cuse him, he was compelled to pay them a special visit
subsequently, when on a tour through Illinois. After
many difficulties and much exposure, owing to the state
of the roads and the weather, he at length reached St.
Louis, on his return, in the latter part of December, and
after giving a few lectures in this city, made his way
through fields of ice in the Mississippi to the more open
navigation of the Ohio, and reached home after an
absence of seventy-six days and a laborious journey of
twenty-eight hundred miles.

Feeling much sympathy for the Indian race, he,
while on this tour, obtained a boy of the Iowa tribe from
among them, with the consent of his relatives, in order
to educate him. He became at once a member of Mr.
Campbell’s family, and was sent to school, enjoying
every advantage of secular and religious instruction.
He seemed to have a good capacity and kind disposi-
tion, and although too much given to sport to make the

598 MEMOIRS OF ALEXANDER CAMPBELL.

best use of his opportunities, obtained, in the course of
some eight or nine years, a pretty good knowledge of
the elementary English branches, and could read and
write with readiness. When a young man grown, it
was thought expedient for him to return to the West to
obtain his share of the lands allotted to his tribe; soon
after which he married and settled in Nebraska, and by
his letters seems still to cherish in grateful remembrance
the benefits he received from Mr. Campbell.

Still intent on obtaining endowment for the college,
in May, 1853, he set out by way of Baltimore for Eastern
Virginia. After a very pleasant meeting at Tappa-
hannock church, where there was much good preach-
ing by Brothers S. Shelburne, A. B. Walthall, R. L.
Coleman and J. W. Goss, and where Mr. Campbell
himself spoke two or three times, he went on to Rich-
mond, where the church was flourishing under the care,
at this time, of R. L. Coleman. Passing thence, by
way of Louisa, to Caroline county, he was met by the
excellent R. Y. Henley, and on the following day ad-
dressed a large assembly at Antioch church. After
speaking again in King-and-Queen county, he set out
on his return by way of Philadelphia, where he ad-
dressed large audiences in the new church building just
completed. Passing through Pittsburg, he visited, be-
fore returning home, some points in Ohio, as Cleve-
land, Wyandotte and Mount Vernon. In the latter
place there was no building sufficiently large to accom-
modate the crowd, the capacious railroad depôt even,
which had been seated for the purpose and held three
thousand persons, being found insufficient. Here he
had the pleasure of meeting D. S. Burnet, who aided
in the meeting and continued it after his departure, with
a large number of accessions.

CHURCH EDIFICATION. 599

In September, of this year (1853) Mr. Campbell de-
tivered an address before the Kentucky convention ot
churches, held at Harrodsburg, upon the subject of
church edification. In this address he strongly objected
to the custom into which some churches had fallen, of
depending too much upon itinerant preachers, and neg-
lecting to call forth and employ the gifts of their own
members in mutual exhortation and instruction. He
dwelt much upon the importance of a proper eldership
to teach and exhort from house to house and watch over
the spiritual interests of the flock. He also urged the
diligent study of the Bible divided into regular lessons,
with suitable weekly lectures from a competent teacher.
He was not in favor of having individual churches very
large. He regarded efforts to commend the truth to
men by an imposing array of numbers, and especially by
means of fine meeting-houses and rhetorical harangues,
as savoring of a worldly spirit and pregnant with evil.
He therefore preferred small churches, in which Chris-
tian simplicity, fraternal intercourse and mutual edifica-
tion could be best secured.

“« No persons,” said he, ‘should belong to any particular
congregation who cannot conveniently meet with their brethren
every Lord’s day; and the fact of their being able to meet
every Lord’s day with the brethren is the rule which decides
to what congregation they should belong. These small be-
ginnings, scattered over a district of country, tend to give a
larger increase of disciples annually than if the same number
which meet weekly in three or four places met irregularly in
one place. The simplicity, humility and brotherly kindness
which appear in these small assemblies, and the more rapid
progress which the disciples make in Christian knowledge,
faith and love, from more of them being called upon to take
a part in the Christian worship, are greater auxiliaries to the
spread of the gospel, more powerful arguments for the truth

600 MEMOIRS OF ALEXANDER CAMPBELL.

and recommendations of the excellency of the Christian insti-
tution, than an immense pile of stone, brick or wood with
the ornaments of architecture, called a church or meeting-
house, filled with an assembly of carnal worshipers in all the
pomp and pageantry of the lusts of the eye and the pride of
life, waiting upon a parson ; all of whom, save one consecrated
tongue, are dumb in the Christian worship.”

The temperance cause, also, which was attracting
great attention at this time, received his earnest sanction
and approval.

« We ought,” said he, ‘* we must, as men, as philanthropists
and as Christians, meet this monster, this insatiate murderer
of our species, and break the arm, the puissant arm, that
spreads poverty, moral desolation and ruin through all ranks
and conditions of men.

“ The ‘ Maine Law,’ as appears to us, is the most effective,
perhaps the only effective remedy of this prolific and mani-
fold evil. Certainly it greatly transcends all other means and
attempts to crush and annihilate the monster.” While he
conceived that the whole subject of temperance, in its religious
bearings, belonged to the ministry of the Church, he fully
recognized the right of the State to guard its welfare by pro-
hibiting the sale of ardent spirits. ‘* This,” said he, ‘tis the
most rational, plausible and efficient effort yet made in our
whole horizon beyond the direct influence of the Christian
ministry. To such of our readers,” said he, ‘“ who reside in
the State in which efforts in this good cause are being made,
we would add, that the cause of piety and humanity which
we plead demands the most vigorous and persevering efforts
in aid of this grand reform, while in progress, and to be the
foremost in introducing it into those States in which no move,
at present, in that direction has yet been made.”

In the fall he delivered an address to the Christian
Missionary Society, of which he was still president, in
which he dwelt earnestly upon the importance of mis-
sions both at home and abroad, and urged a general

TOUR IN ILLINOIS. 601

co-operation on the part of the brotherhood for the con-
version of the world. He did not regard conventions
or societies, composed of messengers of the churches,
as independent bodies or as taking out of the hands of
the churches the duties to be performed, but considered
them as mere instrumentalities employed by the Church
at large for the accomplishment of important ends de-
manding mutual assistance, counsel and co-operation.
Immediately after this address at Cincinnati, he trav-
ersed the State of Illinois, and fulfilled, also, his former
engagement to visit the brethren at Louisville, Missouri.
Of this trip he gave an account in the ‘‘ Harbinger,” in
a series of letters addressed to Mrs. Campbell, which
he thus introduces :

“If Paul to the Romans greets Priscilla as a helper in
Christ—Julia and Mary, who bestowed much labor on him
and his companions—Nereus, too, and his sister—being fully -
persuaded that you belong to that class, and fully rank with
them, I am constrained, by the authority of such examples, to
address to you, and through you to my readers, a few notes of
my tour and labors in behalf of the Bible in the college, and
of a well-educated Christian ministry.

** This is due to you, my dear fellow-helper in this work,
because of your many sacrifices in ease and comfort in minis-
tering to the necessities of the saints, and to the entertainment
of many a sojourner and Christian pilgrim in the rites and
usages of Christian hospitality, and because of your often-
expressed desire to see the standard of ministerial accom-
plishments much higher elevated amongst us as a people.”

During this tour he filled numerous appointments in
Illinois, and, being compelled to travel by night, in
an open buggy, across the prairies amidst storms, in
order to reach his appointments in Missouri, was while
there taken seriously ill, but, by the skillful aid of Dr.
B. W. Gorin, was relieved in time to meet his subse-

6l

603 MEMOIRS OF ALEXANDER CAMPBELL.

quent appointments in Illinois. Throughout the State
he addressed immense audiences, and received liberal
contributions for the endowment of the chair of chem-
istry in Bethany College. At Carrollton, he spoke in a
Methodist chapel, the largest house in the village, and
formed the acquaintance of the Elder W. J. Rutledge.

«He is,” said Mr. Campbell, “a very able and efficient
Methodist teacher, and about to remove to Bloomington. At
night we heard a part of his valedictory address to his charge.
It was a very appropriate and able address. After my morn-
ing address in his own house, he asked permission to say a
few words in aid of my special mission. He made a very
appropriate and effective, though short, address. . . . In
urging liberality in the cause of education, he appealed to our
brotherhood on their own premises, exhorting them to carry
out their superior faith and doctrine by a superior liberality.”

He received on this tour able assistance from Brethren
Jacob Creath, Jr., D. P. Henderson, A. P. Jones and
others, and returned much pleased with the progress of
the cause and the improved liberality of the churches in
behalf of their literary and benevolent institutions.

CHAPTER XIX.

Spiritualism—Death of prominent laborers—Bible union—Visit to Nash-
ville—‘‘ Campbellism Examined ”—Revision of Acts—Tours.

yh Neat HER defection marked, about this period,
the course of the reformatory movement. As the
former one was in ‘he direction of materialism, this
took that of spiritualism. Both, however, were alike
palpable departures from the fundamental principles of
the Reformation, which peremptorily inhibited doctrinal
speculation, and both were with equal readiness de-
tected and exposed by the simple teachings of the word
of God, which proved no less adequate to the prompt
correction of error than to the inculcation of religious
truth.

A young man called Jesse B. Ferguson, who for
some years had labored quite acceptably in the cause
of the Reformation, became at last the regular preacher
at Nashville, Tennessee, where he published also a
monthly magazine. Being extremely fluent, of popular
manners and considerable oratorical power, he soon
acquired very great influence, and rose to such a
height in the estimation of his hearers, and especially
in his own, that his head became giddy, and, being no
longer able to preserve his religious equilibrium, he
was precipitated doctrinally into the regions of departed
spirits, where he immediately attempted to immortalize

himself by new discoveries. His roving fancy accord-
603

604 MEMOIRS OF ALEXANDER CAMPBELL.

ingly soon found in these realms of the dead what he
supposed to be a vast field for missionary enterprise,
and he began to fill his magazine with the doctrine
that in the state intermediate between death and the
resurrection those who had died unrepentant would
have another opportunity of hearing and obeying the
gospel. Conceiving that, according to the teaching of
Peter, ‘Christ went and preached” to such ‘ spirits in
prison,” he seemed to cherish the hope that he himself
might hereafter in those shadowy realms be chosen as
an apostle of this post-mortem gospel.

These speculations no sooner appeared than Mr.
Campbell kindly and repeatedly remonstrated against
them as unscriptural and incompatible with the Reform-
ation principles. These gentle methods failing, how-
ever, he found it necessary to make a complete expo-
sure of Mr. Ferguson’s unwarrantable proceedings and
of the flimsy sophisms by which he was endeavoring to
sustain his false teaching, and to lead away disciples
after him. This exposure was by no means a difficult
task, as Mr. Ferguson possessed no logical power, but
it was a considerable time before the people to whom
he ministered could free themselves from the fascination
of his rhetoric, so that, although discountenanced by
the Reformers in general, he continued for some time
to exercise at Nashville an unhappy influence over the
minds of many, and to inflict considerable injury on the
cause of truth.

On the 4th of January, 1854, Thomas Campbell
terminated at Bethany his long life of faithful labor.
Until he was about eighty-three years of age he had
continued his custom of itinerating among the churches,
which were always happy to welcome the venerable
teacher, who was universally recognized as the living

DEATH OF THOMAS CAMPBELL. 605

impersonation of all the Christian graces. Upon re-
turning from one of these excursions in Ohio in the
summer of 1846, during which he had the companion-
ship of J. R. Frame, he was so greatly exhausted with
heat and fatigue that he was induced through the
solicitation of his friends and relatives to remain thence-
forth at Bethany. After some two or three years he
became affected with a dimness of sight, which in a
short time terminated in total blindness—a sad privation
to one so social and so fond of reading, but which he
bore with the utmost resignation. Still retaining, to a
considerable extent, the vigor of his mental faculties, it
was his delight during his blindness to converse with
his former acquaintances, to recite to them various
hymns and passages of Scripture with which his
memory was stored, and to comment on the sentiments
they expressed. He would often, too, with his usual
winning courtesy, request his visitors or Mrs. Camp-
bell, whose attentions were unwearied, to read to him
certain hymns and Scriptures which he desired to hear
or to memorize. On one occasion, during the years
thus spent in ever-during darkness, at the earnest in-
stance of friends who desired once more to hear him
from the pulpit, he consented to deliver a farewell
address. He preached, accordingly, on the 1st of
June, 1851, in Bethany, to a large audience, a last
discourse on the subject of the two great command-
ments—love to God and love to our neighbor. He
was at this time in his eighty-ninth year, and his health
continued good until within some three weeks of his
decease, when he became troubled with an inflamma-
tory affection of the mouth, inducing loss of appetite
and great debility. Growing gradually weaker, but

without acute pain, he at length expired so gently that
51 *

606 MEMOIRS OF ALEXANDER CAMPBELL.

it was scarcely possible to distinguish the moment when
he ceased to breathe. Throughout his illness and in
his death he manifested the same calm confidence in
God and humble reliance on his Divine Redeemer
which had ever characterized his life, protracted to
ninety-one years, lacking about a month. Mr. Camp-
oell thus spoke of the event in a letter to the excellent
Brother Dungan, of Baltimore:
“ BETHANY, VIRGINIA, January 24, 1854.

“ BROTHER DUNGAN:

“« My DEAR sIR: Health, peace and prosperity to thee and
thine! I presume you may have already heard that Father
Campbell has joined the Church above and entered into rest,
where the wicked cease from troubling and the weary are
at rest. Yes, he has been introduced to Abraham, Isaac and
Jacob, and to all the spirits of just men made perfect, of which
I have no more season to doubt than I have that he has va-
cated the family and the church at Bethany. What a balm
for all our wounds! What a consolation for all our bereave-
ments! ‘Say to the righteous that it will be well with him.’
I never knew a man, in all my acquaintance with men, of
whom it could have been said with more assurance that he
‘walked with God.’ Such was the even tenor of his path,
not for a few years, but a period as far back as my memory
reaches; and that is on the other side of half a century.
How many say, ‘ Let me die the death of the righteous, and
let my last days be like his,’ who nevertheless do not choose
to live his life! . . . Oh that we could realize a little—yea
much more—of the riches and glory of the saints in light!
How contemptible the grandeur and glory of earth! Well
now are the golden moments. Oh that we could realize their
value, and lift our thoughts from things of earth and time to
heaven and immortality !”

On the 14th of March, a little more than two months
after the death of Thomas Campbell, the venerable
Jacob Creath, Sr., also finished his course with joy.

A FLEETING WORLD. 607

Strongly resembling the former in his devotion to truth,
his courteous bearing and his social habits, he resembled
him also in the bereavement of sight, which he patiently
endured for the last seven years of his life, during
which, however, he still preached occasionally, and
took great delight in attending meetings and visiting
the brotherhood.

Nothing interested Mr. Campbell more at this period
than the operations of the Bible Union in the revision of
the Scriptures. Having himself in part published in the
‘‘ Harbinger” an amended version of the Acts of the
Apostles with a commentary, he was appointed by the
Bible Union to furnish a revision of this portion of the
New Testament. He manifested also his usual interest
in the great subject of missions, and was accustomed to
meet with the A. C. M. society as its president regularly
every year, delivering addresses and urging increased
liberality. He published also a series of very interest-
ing letters from Dr. J. T. Barclay, the missionary at
Jerusalem, and constantly favored the extension of mis-
sionary operations to other parts of the world. Through
the efforts of the devoted Ephraim A. Smith, a colored
missionary, Alexander Cross, a pious and devoted
man, had already been sent to Liberia, but had fallen
a victim to the climate from over-exertion soon after his
arrival. A mission at Jamaica also was, not long after,
established, which produced considerable fruit. While
at one of the missionary meetings at Cincinnati, Mr.
Campbell, in a letter to Mrs. Campbell, amidst personal
items and matters of business, thus expressed himself in
relation to the things which were ever nearest his heart:

« There is good health as far as I can learn in this city.

. . . But what a world of shadows this is! Nothing real—
fleeting, fading, dying world! I am almost a stranger here

608 MEMOIRS OF ALEXANDER CAMPBELL.

where I used to know almost all persons of notoriety. But
there is a world of grand and glorious realities, and a world
of sad and fearful and tremendous realities. There is only one
supreme Philanthropist, and even he cannot save people zn
their sins. He only saves from sin. And this salvation
must begin here or never. We are saved from the guilt, the
shame, the pollution, the tyranny of sin in this world or never.
Oh that poor mortals would stop their mad career in time!
Else better for them they had never been. Say to my chil-
dren, Flee, flee, flee from the wrath to come, and seize the
proffered pardon before the uncertain moment, and yet cer-
tain to come, overtakes them. Labor not for the food that
perishes, but for that which endures to eternal life. . . Fare-
well, my dear wife. Your affectionate husband,
«A. CAMPBELL.”

During the previous year, December 30, 1852, Mr.
Campbell’s eldest son, Alexander, was united in mar-
riage with a very amiable lady, Miss Mary Ann Purvis,
of Louisiana. Toward the close of the following year,
from many earnest solicitations and from various cir-
cumstances growing out of the defection of J. B. Fer-
guson, Mr. Campbell was induced to pay a visit to
Nashville, on which occasion he enjoyed the company
of A. E. Myers, a successful preacher and a graduate
of Bethany College. The following notice of his dis-
courses, from the Methodist ‘‘ Christian Advocate” of
that city, is expressed in a courteous and candid spirit:

«The distinguished gentleman whose name heads this
article is now on a visit to this city. We had an opportu-
nity of hearing him on last Sabbath morning at the McKen-
dree Church, which he occupied by the courtesy of the pastor
and trustees. The congregations were vast, filling the body
and galleries of the spacious house. He ascended the pulpit
at half-past ten o’clock, and introduced the service by reading
from the Holy Scriptures, singing and prayer. It was mani-
fest to those who had seen Mr. Campbell in former years

DISCOURSE AT NASHVILLE. 609

that his physical man is giving way under the weight of
years and labor, and we doubted his ability to address an
audience so large; when he began to speak, however, it was
evident that his voice was still clear and strong for one of his
years. His subject was Faith, founded on the eleventh of
Hebrews, and was listened to with profound attention. We
should be pleased to give an extensive analysis of his dis-
course had we time and space. A brief notice must satisfy
our readers.

« After a brief exordium, he stated as a leading proposition
that the whole Christian religion is founded on faith; faith in
the revelation made to man in the Bible—faith in the doctrine
given by plenary inspiration. He combated the sentiment
that man, by reason or by imagination, could acquire a
knowledge of divine things ; the plan of salvation was revealed
alone in the Bible. He next defined faith, which, in the lan-
guage of the Apostle, is ‘ the substance of things hoped for, the
evidence of things not seen.” When properly received and in-
creased, it becomes to the believer an assurance of the great
doctrines of faith, he having no doubt as to their truth or divine
origin. This faith embraces Christ as the only and all-suffi-
cient Saviour and Mediator. Here the speaker enlarged upon
the character and mission of the Son of God, affirming that
Christ was the most illustrious being in all the universe—that
he combined in himself the perfections of the human and
divine natures; as a man he was as perfect as Adam, and as
God he was as perfect as the God of Abraham. Unitarianism
he pronounced in all its forms as utterly at variance with the
doctrines of Christianity.

«In the incarnation and mission of the Son of God, the
Father has made a full and complete exhibition of his love.
God has here done all he could for the redemption of our race,
and he who will not avail himself of the glorious plan of sal-
vation, and will not be saved by Christ, is out of the reach of
God’s mercy. He then propounded the question, What is
religion? After various remarks, he showed that it was the
grand principle which binds man to God—that it had not its

VoL. 11.—2 O

610 MEMOIRS OF ALEXANDER CAMPBELL.

birth in philosophy ; it did not originate in the human imagi-
nation, but was of God, wholly supernatural, above nature,
above reason.

“The simple element in religion is sacrifice. Here he
dwelt on the efficacy of the atonement, and with strong em-
phasis commended Christ as the Lamb of God who takes
away the sin of the world—the Lamb of God in whom all the
types and sacrifices and symbols of the Old Testament dis-
pensation found their antitype—the Lamb of God whose
blood cleanses from all sin. ‘No man can come to God,’
said Mr. Campbell, ‘ only through faith in the bleeding Lamb
of God.’

« He concluded by striking a severe blow at modern infi-
delity, and at those mistaken and misguided souls who are
looking to other quarters than the Bible for a knowledge of
the will of God and the plan of salvation—who are consulting
disembodied spirits for an answer to questions already solved
in the word of God. He said the tallest seraph in heaven,
or all the angels that surrounded the throne of God, had not
the power to reveal the scheme of man’s redemption ; God
alone could make that plan known, and this has been already
done in the book of revelation ; we need no other. Had this
been left to angels, there had been silence in heaven, not only
for a half hour, but for ever. . .

“ The discourse we regarded as able and appropriate, and
in the main one which most Christians would receive as
sound in its theology. At the close of the sermon, Mr. Camp-
bell was introduced to Bishop Soule, who was one of his
auditors. After the usual salutation, Bishop Soule expressed
his gratification at the exalted character he had ascribed to
our Lord and Saviour Jesus Christ. Mr. Campbell promptly
replied, ‘He is our only hope.’ . . . He announced before
he concluded that he would deliver during the week, in the
church on Cherry Street (the one occupied by Mr. J. B. Fer-
guson), a series of lectures on ‘ Neology and Spiritualism,’
In making this announcement he struck the ‘ Spirit Rappers’
some heavy blows. Success to him in opposing this miser-

A TIMELY REVELATION. 611

able humbug, which, Mr. Campbell justly remarked, comes
‘rom infidelity, or is evidence of infidelity in the heart of him
who is under its influence.

“It is but justice to say that the two points kept promi-
nently before the audience in the two discourses were, first,
the divine authenticity, perfection and sufficiency of the Holy
Scriptures as a revelation from God; and second, the sac-
rifictal death of the Lord Jesus Christ, in whom we have
redemption through his blood, even the forgiveness of sin,
by faith in his name. These two points well established, he
will proceed to demolish the infidelity of German philoso-
phers and spiritualism, technically so called, which is only
another phase of infidelity.”

In his usual frank and fearless advocacy of truth,
Mr. Campbell had resolved to meet Mr. Ferguson in
the midst of the community in which he had been
propagating error, and expected that the latter would
meet him publicly in defence of his doctrines. In this,
however, he was entirely disappointed, for this gentle-
man, who had for some time professed to be in receipt
of communications from the spirit world, announced
that he had orders to the contrary in a special commu-
nication from Dr. William E. Channing, formerly of
Boston, but then a citizen of the seventh sphere in
Hades.

«In this letter,” said Mr. Campbell in his notes, “ from
the elegant and fascinating orator and writer of sermons, Dr.
W. E. Channing, Mr. Ferguson received a ‘positive com-
mand’ not to attend any of my meetings while in Nashville,
and also to hold no nocturnal spiritual levees during my so-
journ in that city. All of which, I presume, was very punc-
tually acquiesced in. And thus I was denied the pleasure of
any intercourse or interview with Mr. Ferguson, through the
solicitude of the late Dr. Channing for his personal and
spiritual safety. He was, therefore, truly obedient to the
infernal vision.”

612 MEMOIRS OF ALEXANDER CAMPBELL.

Mr. Campbell, nevertheless, according to arrange-
ment after his introductory discourses in the Methodist
Episcopal church edifice, the use of which had been
courteously granted, proceeded to lecture during the
week, in the evenings, in the Cherry Street meeting-
house, which Mr. Ferguson usually occupied, and to
contrast the character and claims of the divine revela-
tion with those of spirit rapping. While Mr. Camp-
bell was in Nashville, John T. Johnson also arrived,
and with his usual zeal at once commenced a series of
religious meetings. On Saturday evening, Mr. Camp-
bell visited and addressed the students of Franklin Col-
lege, and spoke three times in Nashville on the follow-
ing Lord’s day to large and attentive audiences, when
several intelligent persons came forward for baptism.
On Monday he visited Murfreesboro’, at the request of
the students and faculty of the Baptist University there,
and made an address in the evening. Before leaving
Tennessee he also visited Clarksville in company with
John T. Johnson, where he spoke twice, and on his
return through Kentucky spent six days at Hopkins-
ville, where he delivered eight discourses, and a special
address to the young ladies of the flourishing female
seminary there under the care of his cousin Enos.
Passing thence by stage to Louisville, he went on to
Indianapolis, where he had an agreeable interview with
the brethren and delivered two discourses. Here, still
in company with Brother Myers, he took the cars for
Wheeling, and arrived at home next day after an ab-
sence of thirty days, and improved in health by his
journey of sixteen hundred miles.

About this time (1855) there was published a book of
three hundred and sixty-nine duodecimo pages, entitled
‘*Campbellism Examined,” by Elder J. B. Jeter, of

BAPTISI OPPOSITION. 613

Richmond, Virginia. In this work the author, a Bap-
tist minister of distinction, proposed to give ‘a faithful
delineation” of ‘*Campbellism,” a term by which he
was pleased to designate the Reformation urged by Mr.
Campbell. This was the most respectable treatise on
the subject yet produced on the part of the Baptist op-
position, and as it was written in a courteous style and
in an apparently fair and candid spirit, it was well cal-
culated to answer the purpose for which it was designed.
Admitting that the Baptist and other churches needed
reformation, and that what he termed ‘‘ Campbellism”
had ‘‘ exercised an extensive influence on the religious
sentiment of the country,” the author proceeded to fur-
nish from his point of view a sketch of ‘‘its rise, prog-
ress, modifications and influence, as well as its distinctive
principles,” and to defend against its assaults the cher-
ished doctrines held by Baptists. It was received by
them accordingly with much favor, though far from
being complete in itself and equally far from presenting
a full and accurate view of Mr. Campbell’s teachings.
The work was therefore regarded by Mr. Campbell, in
a somewhat rambling review which he made of it in
some pieces in the ‘‘ Harbinger,” as doing him great
injustice, and he proposed to Elder Jeter a discussion
of the points involved, to be published in the ‘ Relig-
ious Herald,” so that his defence might be given to the
Baptist community. This, however, Mr. Jeter declined,
and Mr. Campbell then thought of writing a volume in
reply, which he hoped would circulate where the ‘‘ Har-
binger” did not; but owing to his pressing engagements
in the revision of Acts and other unavoidable labors,
this was from time to time postponed.

It was the connection of Mr. Campbell and the Re-
formers with that portion of the Bartists who were en-

52

614 MEMOIRS OF ALEXANDER CAMPBELL.

gaged in the revision movement that had given occa-
sion, as many supposed, to Dr. Jeter’s book, as well as
to several other attacks upon him about this time by Bap-
tists, who seemed to fear that any association with the
Reformers tended to promote the spread of religious
principles which they conceived to be erroneous, but
which they seemed unable to oppose by any other
weapons than those of misrepresentation and perversion.
These assaults, however, were by no means relished by
some revision Baptists, who were in a better position for
candid inquiry as to Mr. Campbell’s views and had
learned to understand him better. Hence Dr. Lynd,
who stood deservedly high among them, while com-
mending many things in Dr. Jeter’s book, thus re-
marked :

«We are somewhat disappointed in the first part of this
work upon the ézception of Campbellism. The circum-
stances and influences under which the author acted should
have occupied a larger space, and more of the sentiments of
Mr. Campbell as they consecutively appeared from his pen
should have been given on this point. But we rise from the
reading of this portion with the conviction that more was
needed to enlighten us upon the inception of the system. ...
The natural temperament of Mr. Campbell doubtless gave
rise to his extravagant mode of opposing what he supposed
to be wrong, but the state of the churches and their modes of
action at the time had much more influence. Few men
would have had the moral courage to attack them as he did.
There was certainly great abuse, by the uninformed, of what
was called ‘Christian experience,’ and Mr. Campbell fixed his
attention upon its abuses. Creeds were also much abused in
many parts of our country. About the time he commericed
his reformation, the churches who adopted the Philadelphia
Confession of Faith obliged every candidate, before baptism,
to read it and receive it as containing the truths of the gospel.

STATEMENT OF BELIEF. 615

Two questions were uniformly asked them—first, whether
they had read the confession of faith? and second, whether
they believed the doctrines taught in it? And there were
many in the churches who would have voted against the re-
ception of the candidate if he could not have answered these
questions in the affirmative. The formula which is now
adopted by a large body of the churches shows clearly the
reformation which has been wrought upon this subject.
Whatever we may think of Mr. Campbell’s religious views,
we are certainly indebted to his extravagance for the removal
of many extravagances from our own churches. In this por-
tion of the work, the chaos of Campbellism, the writer does
not take into view as fully as he might have done the popular
evils in our own borders constituting the extreme on one side,
and the extravagance of Mr. Campbell constituting the ex-
treme on the other side. It would have added much to the
value of the work if the evils existing in our churches in
many parts of the country at the time had been pointed out,
as it would have aided us to comprehend more clearly the
consecutive stages of the reformatory process.” (Mil. Harb.

for 1855, p. 140.)

Again, in regard to Mr. Campbell and his views, Dr.
Lynd thus spoke in a letter to the editor of the ‘‘ Ten-
nessee Baptist,” who had been writing against Mr.
Campbell just before with great virulence:

“« BROTHER GRAVES: I feel myself called upon in an edi-
torial article in your issue of March 31st to answer certain
queries that you have propounded. Your paper reached me
to-day. Your inquiries are based upon the following expres-
sions employed by me in a short review of ‘Jeter on Camp-
bellism :?

«With his views as formerly expressed we could not
sympathize, but as recently expressed they are in conformity
with our own views.’ . . . In the remark above I have refer-
ence to his views as set forth in the following articles, pub-

lished, I think, in 1846:

616 MEMOIRS OF ALEXANDER CAMPBELL.

“ci, I believe all Scripture is given by inspiration of God,
is profitable for teaching, conviction, instruction in righteous-
ness, that the man of God may be perfect and thoroughly
accomplished for every good work.

«662. I believe in one God as manifested in the Father, the
Son and the Holy Spirit, who are therefore one in power,
nature and volition.

«c3, I believe that every human being participates in all
the consequences of the fall of Adam, and is born into the
world frail and depraved in all his moral powers and capaci-
ties. So that without faith in Christ it is impossible for him,
while in that state, to please God.

«c4. I believe the Word which from the beginning was
with God, and which was God, became flesh and dwelt
among us as Emanuel, or ‘t God manifest in the flesh,” and
did make an expiation of sins by the sacrifice of himself,
which no being could have done that was not possessed of
superhuman, superangelic and divine nature.

‘t5. I believe in the justification of sinners by faith with
out the deeds of law; and of a Christian, not by faith alone,
but by the obedience of faith.

«<6. I believe in the operation of the Holy Spirit through
the Word, but not without it in the conversion and sanctifica-
tion of the sinner. .

“ty. I believe in the right and duty of exercising our own
judgment in the interpretation of the Holy Scriptures.

“<8. I believe in the divine institution of the evangelical
ministry, the authority and perpetuity of baptism and the
Lord’s Supper.’

“ Is there a Baptist church in the State of Tennessee or in
the world that can show a more sound confession of faith?
These are the views I endorse, and so does every evangelical
man in every denomination of Christians.

“ Further, I referred in my remarks particularly to his
views expressed in his debate with Dr. Rice, in the following
language: ‘ You may have heard me say here (and the whole
country may have read it and heard it many a time) that a

FUNDAMENTAL PRINCIPLES. 617

seven-fold immersion in the river Jordan, or any other water,
without a previous change of heart, will avail nothing with-
out a genuine faith and penitence; nor would the most strict
adherence to all the forms and usages of the most perfect
church order, the most exact observance of all the ordinances,
without personal faith, piety and moral righteousness—without
a new heart, hallowed lips and a holy life, profit any man in
reference to eternal salvation. We are represented because
of the emphasis laid upon some ordinances as though we
made a Saviour out of rites and ceremonics—as believing in
water-regeneration and in the saving efficacy of immersion,
and as looking no farther than to these ‘ outward bodily acts,’
all of which is just as far from the truth and from our views
as transubstantiation or purgatory. I have, indeed, no faith
in conversion by the Word without the Spirit, nor by the
Spirit without the Word. The Spirit is ever present with the
Word in sanctification and conversion. A change of heart ia
essential to a change of character, and both are essential to
admission into the kingdom of God. ‘* Without holiness no
man would enjoy God.” Though as scrupulous asa Pharisee
in tithing mint, anise and cummin, and rigid to the letter in
all observances, without those moral excellences, usually
called righteousness and holiness, no man can be saved eter-
nally, for the unrighteous shall not enter into the kingdom of
God,’

‘t Now, with these views I concur. Does any Baptist re-
pudiate them? I understand that the foregoing principles are
with him fundamental principles, and I suppose that all his
other exhibitions of Scripture teaching must be subordinate
to these. What other just rule can be applied? Apart from
the influence of this rule, it would be easy to quote plain
passages from the New Testament which would go to show
that the apostles did not in good faith hold the fundamental
doctrines of redemption. This is certainly done by the op-
posers of these principles. I am no apologist for the errors
of Mr. Campbell or any other man, but I do most heartily
endorse the principles stated in this confession. I feel bound

52 *

618 MEMOIRS OF ALEXANDER CAMPBELL.

as far as possible to explain his views as published since that
confession was made by his fundamental principles. If he is
an honest man he will believe nothing which he does not
believe to be in conformity with these principles.

«I think it is but an act of justice, and the laws of lan-
guage demand it, that his views, as published in the * Chris-
tian Baptist,’ which you quote, should be explained in the
light of the fundamental principles which he has solemnly
declared he holds. I believe, with Mr. Campbell, that faith
zs belief in testimony. The circumstances under which it is
exercised, embracing the views of the sinner and his state of
heart, constitute the difference between the belief that saves and
the belief that does not save. And that is taught in al? theo-
logical schools, though not always in the same words. I have
no sympathy with the doctrine that immersion must be ad-
ministered to procure remission of sins, and yet I believe the
design of this institution is not clearly understood either by
Baptists or Pedobaptists. No person who believes the Bible
can deny that there is a connection between baptism and sal-
vation, as there is between regeneration and salvation, or be-
tween faith and justification, or between persevering obedi-
ence and salvation. The question to be determined is, What
is that connection? I believe that Mr. Campbell has not
reached the truth in this matter, and therefore I do not en-
dorse his views. But may not Baptists generally fall short in
their views of baptism? Is there not a point of view to
which all of us may be brought by honest and Christian-like
discussion. I believe we enjoy the love of God in our hearts
the moment we believe in Christ, and that it may be shed
abroad more clearly by the Holy Spirit and that the most of
the spiritual blessings we enjoy may be consequent upon our
baptism must be admitted by all who hold ‘that baptism is
‘the answer of a good conscience toward God.’ How can a
believer fully enjoy spiritual blessings while this answer of a
good conscience has not been had? . . . The quotation from
the ‘Christian Baptist,’ page 293, repudiates merely the doc-
trines of mystical, metaphysical or spiritual influence inde-

REVISION OF ACTS. 619

pendently of the word of God. And who, at the present day,
does not repudiate it? This I understand Mr. Campbell
teaches. when I compare the language with the eight funda-
mental articles of his creed.

“ In the long passage which you have quoted from ‘ Chris-
tian Baptism,’ p. 256, he states expressly that baptism is not as
a procuring cause, as a meritorious or efficient cause, but as
an instrumental cause, in which faith and repentance are
made fruitful and effectual in the changing of our state and
spiritual relation to the divine persons whose names are
put upon us in the very act. Ido not know how much Mr.
Campbell may mean by the words ‘ our state and spiritual re-
lations,’ but I am certain there is a sense, and an important
sense, too, in which this is doubtless true. The quotation
from ‘Christian Baptism’ does not show that Mr. Campbell
denies the influence of the Holy Spirit in conversion. He is
speaking of the influence which, in apostolic times, was de-
nominated ‘ the baptism of the Holy Spirit.’ His facts in re-
lation to this are correctly stated, While we differ from Mr.
Campbell, let us, as Christians, be magnanimous, and give to
his language the fairest construction that can be put upon it.
Let us examine it in the light of his published fundamental
principles.” (Mil. Harb. for 1855, p. 512.)

At the close of spring (1855) Mr. Campbell suc-
ceeded in completing the task of revision assigned to
him by the Bible Union, to which for many months he
had devoted every moment which could be spared from
his college and other duties, with the exception of the
time occupied in his trip to Nashville. Such was his
earnestness and his deep interest in the cause of revis-
ion, that giving up his agricultural affairs into the hands
of his eldest son, he had secluded himself in his little
gothic study, and given almost his whole attention to
the work, greatly to the injury of both his mental and
bodily vigor. To one of such active habits, the loss of
his accustomed physical exercise alone was of itself

620 MEMOIRS OF ALEXANDER CAMPBELL.

a serious injury to his bodily health. Nor was the
character of the labor required less hurtful to his mental
powers. The close examination and comparison of
minute verbal details demanded in the revision and in
the preparation of extended critical notes was exceed-
ingly harassing and irksome to a mind accustomed, like
that of Mr. Campbell, to range at pleasure amidst the
grandest subjects of human thought, and to nnd amongst
these its natural and healthful sphere of action. His
conscientious and persevering endeavors therefore to
perform his work faithfully were of no small detriment
to his mental faculties, and the effects soon became
visible in his public discourses. His mind seemed to
have been cramped like the limbs of a prisoner long
confined in heavy fetters. He appeared unable to take
that extensive and powerful grasp of the subject for
which he had been so conspicuous, and his pulpit
efforts, though still interesting and occasionally bril-
liant, ceased for some time to manifest their former
unity and point. His friends noticed too, occasionally,
a singular confounding of things relating to the past,
and odd mistakes in regard to articles furnished by his
correspondents for the ‘‘ Harbinger,” of which he still
retained the chief management. Nor were such eclipses
of memory wanting, now and then, in the performance
of his college duties. These results, however, arising
more from his recent undue labor than from advancing
age, became less noticed after a time when he resumed
his usual habits and experienced again the benefit of
traveling abroad. The following letter, written shortly
before the completion of his revision labors, expresses
his desire for a pleasant reunion of his friends at the
approaching college commencement, when he expected
to have his toilsome but not unpleasing task completed,

HEAVENWARD ASPIRATIONS. 631

and to be at length freed from his revision labors and the
duties of the college session :

“ BETHANY, VIRGINIA, May 30, 1855.

‘“ MY DEAR son HENLEY : I thankfully received from you
some days since a very acceptable epistle, for which I return
you my thanks. I have the pleasure of saying to you that we
at Bethany are still moving forward in our usual way, in or-
dinary health and comfort. I have been more oppressed and
broken down with hard labor this year past than at any
period in my life. The labors bestowed on the New Version,
superadded to my former labors and present obligations, have
greatly oppressed me and cut short my correspondence. Iam
‘a debtor without hope to pay’ to my friends in private cor-
respondence. I write you with special reference to yourself
and iady and my dear grand-daughter making a visit to Bethany
in the latter part of next month and at the commencement on
the 4th of July. 1 have written to Brother Coleman, and will
now write to Brother Goss, also to the same effect. We have
invited sundry brethren from Kentucky, Missouri and Ohio,
to be present with us at said time, and hope to see yourself
and lady also.

“ Expecting to see you at said time and to talk face to face,
I will not, because I cannot, add much more at present. We
have the great theme of eternity and immortality pressing
daily its claims upon our supreme regard, in comparison with
which everything on earth sinks down almost to nothing.

“To be an heir of immortality, a joint heir with Jesus
Christ in the enjoyment of the universe, is a hope, if well
founded, worth more to a man than the solar system of
worlds, were they all offered to us with more sincerity than
Satan offered the kingdoms of this world and the glory of
them to our Lord Jesus Christ. Oh for a faith and a hope
commensurate with the promises of God! as broad, as high
and as enduring as the throne on which the victors shall sit
and reign and triumph with him for ever! We have reason
to fear that while the many are called, the chosen are still
few. Lord, increase our faith, our hope, our love and the

622 MEMOIRS OF ALEXANDER CAMPBELL.

fruits of our righteousness, and to him be the glory, the honot
and the praise for ever and ever. Amen. Remember me
most affectionately to your excellent lady and my grand-chil-
dren, Thomas and Caroline. Yours ever in the one hope,
‘OR. Nor HENLEY: A. CAMPBELL.”

After Mr. Campbell had completed his revision, the
work was published by the Bible Union in a quarto of
two hundred and twenty-seven pages. The whole of
the amount appropriated for the revision ($1000) he
donated to the funds of the Bible Union, constituting
several of his friends life directors.

In the month of July, accompanied by his wife and
his daughter Decima, he paid a visit to Canada, and
remained a week at St. Catharine’s Springs, which
seemed to relieve rheumatic pains with which he had
been lately afflicted, though -he still continued to suffer
from the debility induced by overtaxing his powers.
He visited varicus points in Canada and formed a
number of interesting acquaintances. Passing to De-
troit where he sojourned with Richard Hawley, he met
there with Brother and Sister Burnet, of Cincinnati,
and delivered two discourses, after which he returned
immediately home, feeling unable to attend the annual
meeting at Warren, as he had designed.

In the fall of this year, accompanied by Mrs. Camp-
bell, he was induced to make another tour through
Eastern Virginia, where some overtures were made for
the endowment of a chair in the college. At Richmond
he was happy to meet most of his old Virginia fellow-
laborers, and to hear interesting addresses from Brother
S. E. Shepherd, of New York. He delivered a dis-
course himself on the Lord’s day, and an address on
education on Monday, preaching again on Tuesday
evening. At Charlottesville he enjoyed the hospitality

REPLY TO DR. JETER. 623

of the esteemed laborer, A. B. Walthall, and spoke
several times, as did also Dr. Bullard, who accom-
panied him. Visiting Gordonsville, he heard an excel-
lent discourse there from Brother Walthall, and went
on to Louisa C. H., where he addressed the people;
and after filling other appointments at Mangohick and
Smyrna, he spoke also at Rappahannock and Acquin-
ton. Visiting afterward Yorktown and Williamsburg,
he returned to Richmond, where he addressed at the
Athenzum a literary society on the ‘“ True Basis of
Moral Science.” After a trip to Caroline, he returned
again to Richmond and delivered an address before the
Young Men’s Christian Association. Everywhere he
was received with marked attention and treated with
great kindness by all parties. Dr. Burroughs and Dr.
Jeter called upon him, as also Drs. Ryland and Gwath-
ney, and they had pleasant interviews. Through the
liberality of the brethren and the appeals of R. L.
Coleman, who accompanied him during the greater
part of his journey, a considerable amount was raised
for Bethany College. At Washington, on his way
home, he met with the amiable J. T. Barclay, who,
having returned from Jerusalem, was at this time pre-
paring for the press his interesting work, ‘‘ The City
of the Great King.” After preaching in Washington,
Mr. Campbell spoke also at Baltimore, where he spent
a pleasant evening with the Rev. J. H. Stockton, for
whom he had a high regard, and then setting out on
the cars on the 31st of January, reached home safely
after an absence of forty-eight days.

As he had been too much occupied with the revision
of Acts and his other engagements to fulfill his intention
of presenting in a distinct work a full reply to Dr.
Jeter, who had by this time published a second volume,

624 MEMOIRS OF ALEXANDER CAMPBELL.

a young student from Missouri, who had recently grad
uated (M. E. Lard), concluded to attempt a reply and
thus relieve Mr. Campbell from the labor. This ‘* Re-
view of Campbellism Examined,” forming a volume of
two hundred and ninety-seven pages, appeared in 1857,
with a short preface by Mr. Campbell, and was re-
garded generally by the Reformers as a triumphant
refutation of Elder Jeter’s arguments, which it dissected
with unusual logical skill. Some of its expositions of
Scripture, however, were considered more ingenious
than correct, while the tartness and severity of its lan-
guage seemed to many ill-accordant with the spirit in
which religious discussion should be conducted.

Continuing his labors as usual, Mr. Campbell in the
following May made an excursion to Kentucky, where
he delivered an address, by invitation, before the Henry
Female Seminary on ‘“ Woman and her Mission.” He
also attended four of the annual meetings in Ohio,
which he greatly enjoyed, and in September visited
New York to attend the Bible Union Anniversary, and
filled also an appointment at Danbury, in Connecticut.
In October he delivered an address to a literary associ-
ation in Cincinnati, where he also attended the anniver-
sary meetings of the missionary and other societies.
Meanwhile, the cause was making great advances in
all parts of the country, and the most gratifying intelli-
gence of progress was received from Australia, New
South Wales and New Zealand. These cheering re-
ports appeared regularly in the ‘* Harbinger,” in which
Mr. Campbell continued to discuss the important themes
of the Reformation and the religious and educational
novements of the times, assisted by his co-editors, who
at this time were W. K. Pendleton, A. W. Campbell,
R. Milligan and R. Richardson.

TOUR IN THE SOUTH. 625

About this time, Mr. Campbell received intelligence
of the death ot his fellow-laborer, John T. Johnson, to
whom he was greatly attached. While upon a visit to
Missouri, and in the midst of successful labors, he was
seized with pneumonia and died on the 18th of Decem-
ber, at the residence of T. C. Bledsoe, of Lexington,
after a few days’ illness. During this illness he re-
ceived the kindest attentions, and continued to exhort
and admonish those around him with his usual simple
earnestness. When asked whether he had any doubts
or fears in reference to the future, he replied in a de-
cided manner, ‘‘ No, not the least. I have lived by
Christianity and I can die by it.” Sending word to his
children to live godly lives and meet him in heaven,
and continuing at intervals to make to those around
him remarks full of hope and love, he joyfully yielded
his spirit into the hands of the Redeemer, whom he
had so faithfully served.

“ I presume,” said Mr. Campbell, ‘‘ no laborer in word and
doctrine in the Valley of the Mississippi has labored more
ardently, perseveringly or more successfully than has Elder
John T. Johnson during the whole period of his public min-
istry. How many hundreds, if not thousands, of souls he has
awakened from the stupor and death-like sleep of sin, and in-
ducted into the kingdom of Jesus, the King eternal, immortal
and invisible, the living know not; but we have reason to
think and hope that he will have many ‘for a crown of joy
and rejoicing’ in the day of the Lord Jesus.”

Continuing his efforts to obtain a full endowment for
the college, Mr. Campbell left home February 26th on
a tour South.

“ The object of this tour,” he states, ‘ was twofold—first,
the pleading of the cause of original Christianity, and second,
as further subservient to it, the claims of Bethany College as

VOL. 11.—2 P 58

626 MEMOIRS OF ALEXANDER CAMPBELL.

an institution of learning and science, based on the true phil-
osophy of man as developed and taught in the Holy Bible in
reference to his present and future usefulness and happiness
as a citizen of the universe, and with special reference to his
present development and mission as a citizen of the United
States of North America in the second half of the nineteenth
century.”

At Indianapolis, on the 28th of February, he ad-
dressed the Young Men’s Christian Association, and,
after preaching in the Christian church on the first of
March, set out on the following day for Cairo, where
he took passage on a New Orleans boat. His further
labors will be sufficiently indicated by the following ex-
tracts and letters:

“New ORLEANS, March 18, 1857.

“MY DEAR WIFE: I have been daily resolving to write to
you, but Alexander has so often written, and I have been
so much engaged, and for some days since my arrival here
so much indisposed, that I could not think of writing to
you till I could say to you that I was better and improving,
which, I am happy to say, is now the fact. I have, though
quite feeble, spoken in this city some three or four times. I
only failed altogether to fill one appointment, and I think I
should at least not have spoken on two occasions that I did
speak; one was an address to the Young Men’s Christian
Association. The hall was very large, the concourse large,
and I had, while very feeble, to speak very loud in order to
be heard. This greatly prostrated me, and I had to call for
medical aid. I am, indeed, convalescing, and hope, in a few
days, to be myself again. I must visit Baton Rouge on my
way, to which point I start to-morrow. The governor of
Louisiana has sent me an invitation to his house while I stay
there. I will, of course, accept it, and as the Legislature are
in session, I may do something there.

“Your affectionate husband, A. CAMPBELL.”

LETTERS FROM THE SOUTH. 627

“NEw ORLEANS, March 19, 1857.

“My DEAR WIFE: I am thinking of leaving here in the
course of the day. I have had a good night’s sleep, and feel
somewhat better. Alexander, too, enjoys fine health, and is
very good company for me. I could not get along without
him. He anticipates all that I want and is very much inter-
ested in my comfort in every particular. My visit here has
been, on the whole, an advantage and profit to the great
cause that I plead. But this is a worldly, sensual and gen-
erally a mere fashionable theatre. Still, there is some salt
here that preserves the mass from absolute sensuality. I am
still more attached to home the farther I am from it. There
is no place on earth to me like it. But we have no continu-
ing city here, and should always act with that conviction.
We should feel that, wherever we are and whatever we do,
we are on our journey home. There is nothing beneath the
home of God that can fill the human heart, and that should
ever rule and guide and comfort us. There are few pure,
single-eyed and single-hearted professors of the faith and the
hope. It is only here and there we find a whole-hearted
Christian. Like angels’ visits they are few and far between.
But I am again called out and must say farewell.

t ALEXANDER CAMPBELL.”

“BATON ROUGE, March 30, 1857.

“MY DEAR WIFE: Having been on the wing for eight
days and without opportunity of writing, having the will but
wanting the means, I have been at length relieved from the
embarrassment hitherto preventing me. I never have thought
more or felt more of home and its attractions than on this
tour.

« Alexander has heen all attention to my comforts, and has
been a great relief to my cares on my journeyings. We are
now waiting for a boat to descend to New Orleans. We
have been the guests of the governor of Louisiana, now the
third day, and feel as much at home as I could do anywhere
from home. He is a descendant of the great Wickliffe, and
bears his name. His wife is the daughter of Sister Dawson,

628 MEMOIRS OF ALEXANDER CAMPBELL.

widow of General Dawson, whom I much esteemed. She
is now on a visit here, and I much enjoy her society. She is
as spiritually-minded as any one I have met with on this tour,
so far as I can judge. I have had large congregations and
many attentive hearers on this tour thus far. I am also suc-
ceeding measurably in obtaining subscriptions for Bethany
College. I think my tour will be of very considerable ad-
vantage to the college in obtaining students, as well as in
enlarging its endowment.

‘¢ But it is a great sacrifice to my comfort in a great many
respects. I do not think I will ever again undertake so large
a journey or expose myself to so much labor and privation
as I am now subjected to. Still, so long as I can do good at
home or abroad, it is my duty to do it. I miss your com-
pany more than any other privation I have to endure. Still,
where and when duty calls, it is my wish to obey and to deny
myself. That same Eye that has watched over us both, and
guided and guarded us through life, will, I humbly trust,
guard and guide us to the end of life’s weary journey. .. .

“ Remember me to my dear William; tell him I often
think of him on my journey, and hope that he is growing in
knowledge and learning every day. I wrote to Decima
somewhere on my tour, but cannot now remember the date.
Remember me to her.

“ I expect to speak in Marion, Alabama, next Lord’s day.
Brother Myers has been with us at Cheneyville, where we
had a fine meeting, and he will accompany us to New Or-
leans, or will meet us there to-morrow or next day. We had
a fine meeting there. One brother subscribed one thousand
dollars to Bethany College. But I must close this scrawl.
Remember me kindly to Brother Pendleton and family and
Brother Milligan and lady. In all affection and esteem,

“ Your husband, A. CAMPBELL.”

While in New Orleans he assisted D. P. Henderson,
President Shannon and others in the reorganization of
the church there, which consisted of about forty mem-
bers. At Baton Rouge he found a flourishing female

CHRISTIAN BAPTISM. 629

seminary established by Brother Slosson and lady, and
had the pleasure of meeting with many esteemed ac-
quaintances, among whom he mentions the intelligent
and zealous Sister Willis, of Bedford, Ohio. Subse-
quently, he visited some points in Alabama, and at
Marion met Jacob Creath, Jr., who had been laboring
successfully for some time in several of the Southern
States, and who had, as early as October, 1826, first
pleaded for primitive Christianity in Louisiana. At
Columbus, Mississippi, he found a large attendance
and many students of Bethany College assembled from
considerable distances, and was treated with more than
usual courtesy by the ministry of different denomina-
tions, especially the Presbyterian.

Here, among other addresses, he delivered by special
request one on Christian baptism. In this he dis-
cussed, as he says—

“1. The action of Christian baptism. 2. The legitimate
subject of Christian baptism; and 3. Its design. These are
logically and evangelically the attitude in which this divine
and solemn and most significant institution is placed before
us in the Christian Scriptures. That a penitent believer is
the only evangelical subject of this solemn and sublime insti-
tution was demonstrated by a broad appeal to the whole
Christian oracles; that immersion in water zz¢éo and not zx
the name of the Father, the Son and the Holy Spirit is the
one only Christian ordinance called baptism, and that a formal
remission of sins was and is the end and design of it. We
exposed the calumny frequently employed by the opponents
of a return to the ancient order of things, a/éas apostolic
Christianity, affirming that we give to the water of baptism
the virtue of the blood of Christ as cleansing the subject from
the guilt and pollution of sin. They might as truthfully
charge upon us the doctrine of Roman transubstantiation,
because we quote the words ‘ this zs my body in dispensing

53 *

630 MEMOIRS OF ALEXANDER CAMPBELL.

the monumental loaf and cup of Christ’s own special institu-
tion. Neither wine nor water possesses any such inherent
purifying power, but these may be instruments through
which to communicate or to commemorate the biessings of
pardon, or of a spiritual cleansing from the guilt and the
pollution of sin, provided that God has so instituted and or-
dained them ; and that we have the faith of implicit obedience
to each and every divine institution that may have been clearly
propounded to us, and accredited to us as of unquestionable
divine authority.”

Returning again to Marion, Alabama, he proceeded
to Atlanta in Georgia, where he was happy to meet
with Dr. Hooke, who accompanied him to Augusta,
where he was kindly received at the hospitable man-
sion of Mrs. Tubman, who contributed out of her own
means the entire endowment of one of the chairs in
Bethany College. Here he had a good hearing, and
on the 29th of April set out upon his return by way of
Richmond and Washington City, reaching home safely
after a journey of six thousand miles.

In the fall of that year (1857), accompanied by his
wife, he made another tour in Illinois, after attending
the missionary meeting in Cincinnati, before which
he delivered as usual the annual address. At Paris,
Illinois, he addressed a large assembly in the Meth-
odist Episcopal meeting-house. At the close of his
address the officiating minister, Mr. Crane, who was
a man of liberal views, added some pertinent re-
marks on the importance of education, and handed
Mr. Campbell a contribution as a token of his in-
terest and good-will in the enterprise. After filling
appointments in various parts of the State, and meeting
with many friends and former students of the college in
this liberal and rapidly-growing community, he traveled
into Iowa, where, at Keokuk, he was met by Dr. S.

VISIT TO IOWA. 631

Hatch, of Canton University. After filling an appoint-
ment here, he set out for Montrose, and thence went
on to Fort Madison, where he sojourned with Brother
Bates, a faithful and devoted Christian, and one of the
editors of the ‘‘ Christian Evangelist.” Visiting Bur-
lington, Mount Pleasant, Monmouth and Rock Island,
he reached Davenport, where he met with the useful
and laborious J. Hartzel, formerly of Ohio, but now
preaching for the church in Davenport. Here he de-
livered three discourses, and after filling several other
appointments and meeting with many old acquaintances
and friends scattered through the State, he reached
Chicago on his way home on the 24th of November.
Astonished at the wonderful enterprise, progress and
business of this city, his only regret was that it had as
yet no proper representation of the primitive gospel and
its institutions. From Chicago he returned directly
home, crossing the Ohio through the ice, and reaching
Bethany on the 28th of November, having greatly en-
joyed the trip, and expecting to visit Iowa again ata
more favorable season, when birds were singing and the
prairie flowers in bloom.

CHAPTER XxX.

Bethany College—Tours—Declining years—Letters—Visit to James Foster
—Last essays.

Y incessant effort, Mr. Campbell had at length
succeeded in obtaining a respectable endowment

for several of the professorships in Bethany College.
The institution being thus placed upon a tolerably
secure footing, it was naturally expected that he would
be, in a good measure, released from his toils in its be-
half. It was, however, otherwise ordered. About two
o’clock on the morning of the roth of December, 1857,
a ruddy light flashing into the sleeping apartments of
some of the students at the Steward’s Inn apprised
them of the fact that the college building, some one
hundred yards distant, was in flames. These had al-
ready taken such complete possession of the interior
that entrance was dangerous, and the assembled stu-
dents, villagers and faculty were compelled to witness
with unavailing regret its halls, its libraries and its
chemical and philosophical apparatus reduced to ashes.
This calamity, which many thought would prostrate
the institution, only aroused Mr. Campbell and its
faculty and friends to fresh efforts. Rooms were at
once fitted up at the Inn, and the regular recitations
were suspended for only a single day. The Board of
Trustees met on the 14th of December, and appointed

a committee to obtain plans for a new building, and to
622

LETTERS FROM KENTUCKY. 633

receive proposals for its erection. They also appointed
Mr. Campbell and Professor Pendleton agents to solicit
funds to the amount of fifty thousand dollars to repair
the loss. In setting out upon this mission, Mr. Camp-
bell remarked :

« Nothing but the absolute necessity which seems to be laid
upon me by the burning of our college building, libraries,
apparatus, etc., could induce me at this season and at my
time of life, with the many pressing demands calling for my
presence at home, to undertake the arduous labors which are
now placed before me. If I did not feel that it is the Lord’s
work, and that he will be my helper, I would shrink from the
task. I sometimes feel like asking to be relieved from further
services, but it seems I cannot hope to rest from my labors till
I am called also to rest with my fathers. Such as they are,
or may be, therefore all my days shall be given to the Lord.”

The first visit was paid to the Eastern cities. At
Washington City, Mr. Campbell spoke in the Baptist
church, the President with some of his Cabinet and
many of both Houses being present. While in Wash-
ington he enjoyed the hospitalities of Judge Black and
family. He spoke also in Baltimore, Philadelphia and
New York, and found everywhere a strong sympathy
in relation to the college. At Baltimore, Professor
Pendleton succeeded in obtaining a large amount of
valuable apparatus.

Soon after returning home, they set out again to the
South and West. Of this trip, the following extracts
from letters will not only furnish a sufficient narrative,
but reveal much of the inner life, the earnest aspirations
and noble purposes of Mr. Campbell :

“RICHMOND, KENTUCKY, February 4, 1858.

“ My BELOVED WIFE: . . . I am still on the wing, speak-
ing every day, and traveling over sometimes very rough and
sometimes good turnpikes. \e are still receiving from four

634 MEMOIRS OF ALEXANDER CAMPBELL.

to five hundred dollars at the points we visit. It is, however,
a very laborious effort. My health has been and is now as
good as could be expected. . . . I fear it will keep us longer
than we expected to raise fifty thousand dollars. We have
not got up half-way to it, but hope in another week or two to
rise still much nearer those figures. Were the times such as
they were a year ago, we could expect much more. I heard
from Sister Pendleton’s letters to Mr. Pendleton that yourself
and our dear daughters were all in good health. While
laboring for the college we preach and teach the Christian
religion, and we trust are doing some permanent good in
that department also. There is also much need for this.
We generally in all places preach twice or thrice, Mr.
Pendieton and myself in turn. Remember me to my dear
daughters and sons, as I am often thinking of them. Also to
James Campbell and family, to Brother Milligan and lady,
to Dr. Richardson and family, and to Sister Pendleton.

“ I much regret our absence from Bethany, and especially
from your dear self. But perhaps these bereavements may
hereafter contribute more to our mutual happiness. I can
only say that I forego more in my absence from you than any
other earthly privation. But, my dear, we must soon be sep-
arated by the unalterable decree, and oh that we may meet in
the presence of our beloved Redeemer, where there will be
the fullness of joy and pleasure for evermore! Remember
me to Robert Gibson and wife. I must close.

t Your most affectionate husband, A. CAMPBELL.”

“VERSAILLES, KY., February 20, 1858.

‘““My DEARLY BELOVED WIFE: I am still able to speak
once every day, which has been the average of my public
labors since my entrance on the territory of Kentucky. Our
congregations are large, attentive and much interested. Bro-
ther Pendleton also speaks about as often, and is heard with
much attention. He is much approved and improved in his
pulpit addresses. . . . We have reason to think that we will
increase our students and our usefulness very considerably by
this tour. We cannot, indeed, sow and reap in the same

LETTERS FROM KENTUCKY. 635

day. The loss of your society is, with me, indeed, a great
privation, and would be, on any other premises, a sacrifice
not be tolerated or endured. But we must deny ourselves in
this respect, as well as in many others, in order to our duty
and our future happiness. It is not for an earthly reward
alone that I submit, or that you submit, to our absence from
each other. We are both living for the future reward and
working for our Redeemer’s honor and glory. Be of good
cheer, therefore, and cast all your cares and your hopes on
the Lord, who left heaven and came to this wilderness of sin
to secure for us an inheritance beyond death and the grave.
We are joint laborers for the Lord in our absence from each
other.

“I am to deliver an address in this place to-morrow on
the present kingdom of Christ, its orig¢n, progress and end;
when and where and by whom commenced ; its ultimate tri-
umph and glory.

“ On Monday morning at ten o’clock, by special request of
all the denominations in town, I am to address the pupils of
all the schools male and female, assembled in our meeting:
Rouse. So that my labors are abundant... .

“ Ever your affectionate husband, A. CAMPBELL.”

“LANCASTER, KY., March 1, 1858

‘““My DEARLY BELOVED WIFE: I have not heard from
home for some ten days, and I am very anxious to hear from
youali. . . . I will be, according to appointment, at Danville
on the 7th and 8th insts. I will then proceed to Harrodsburg
—thence to Shelbyville. At both places I will inquire for a
letter, and also at Eminence and New Castle and Louisville.
I have had a bad cold for some two or three days, and am not
yet entirely free from it. I will give directions at these offices
to forward my letters to Louisville, and will there and then
inform you of my route. Mr. Pendleton enjoys good health,
and savés me of much labor in speaking. He preaches for
the college, and I for the Church.

“From Louisville we will proceed to Nashville, and per-
haps thence into Mississippi. It is a work of great labor and

636 MEMOIRS OF ALEXANDER CAMPBELL.

patience, but we must not give up till we approximate to
$50,000, as we intend to erect buildings much superior to that
which was destroyed. It is a great labor, but we labor in
hope of a reward rich and protracted beyond our day and
generation. I am more and more convinced of the utility, and
of the necessity of raising up men fit to carry on the great
work to which I have devoted so much of my life and labor.
May the good Lord prosper our labors and cause them to re-
dound to his glory and the good of multitudes! We must
sow plentifully if we would reap plentifully. I regard you as
sympathizing in all my labors and trials, and I do hope that
you will partake with me in all the good resulting from them.
I have you continually in my heart, and that because I know
you are like-minded with myself in this grand work, which I
have undertaken not for myself, but for the good of humanity
and the glory of our Lord, who left the courts of glory and
traversed the earth and labored until death for the good of his
fellow-men and the glory of his Father and our Father, his
God and our God.” You have your labors and cares as well
as myself, and I trust that we will not labor in vain nor lose
our reward. I need not say to you, Pray for my health and
protection, for this I know you do, as I often bear you in my
heart before our Father and our Redeemer. We are doing
good at home and abroad. And may the Lord God multiply
our seed sown manifold! I trust you will bear my absence
with all patience and fortitude, as you have often done. I
need not say to you, Be patient, for I know you are, and that
you always sympathize with me in all my trials and labors.
My time is so much engrossed that it is with difficulty that I
can, in a whole week, find one hour to myself at our lodgings,
which are numerous, though sometimes far between. May
our Lord and Saviour ever comfort your heart and make you
long useful in his service!
“« Your affectionate and devoted husband,

“A, CAMPBELL.”

“ STEAMBOAT ‘ TEMPEST,’ March 27, 1858
“ My BELOVED WIFE: I am now floating on the bosom of

HOPE OF ETERNAL LIFE. 637

the Mississippi river on my way to Nashville. I have been
writing in my cabin berth for the ‘ Harbinger,’ and when I
arrive at Nashville, which I presume will be three days hence,
I will forward this and other communications. I have slept
on board already two nights. Brother Fall’s daughter is under
my care from a visit to Louisville. I have never thought more
of sweet home in my former life, I so much miss your com-
pany and that of our children. But I hope for the not far
distant day when I shall be again surrounded with all the
pleasures of home, of which you are the centre. But duty is
always pleasing, and I feel that I am in the discharge of it
while laboring to promote the cause of literature, science and
religion. I feel sure that I am laboring for a justifiable,
honorable and useful end. And this animates and sustains
me in your absence. I have written to-day several pages for
the ‘ Harbinger,’ which I hope will accompany this to Beth-
any. I have missed the company of Mr. Pendleton, and hope
to see him soon after my arrival at Nashville. The river is
very full, overflowing some of its banks, and much drift-wood.
The peach trees are expanding their blossoms, and the early
growths of shrubs are showing their early buds, and spring is
at work to repair the dreary wastes and ruin of winter. But
when shall spring visit the mouldering urn! Ah, when shall
day dawn on the night of the grave!

«Immortality and eternal life without a sorrow, a fear
or a tear—how delightful the anticipation! This is the hope
that cheers and charms the wastes of time, and meets all the
longings of our heavenward aspirations.

“ But perhaps you are not at home ; you may be on the way
with Mr. Pendleton to take a peep at the Southern sky, and
admire the verdure of the Valley of the Mississippi. This
being doubtful, I still hail you at the old Bethany mansion, care-
ful and cumbered with your numerous and various domestic
cares. If so, you will be glad to see that I can yet make my
mark, and that you are not forgotten by one who owes 80
much to your ever kind and affectionate attentions. If at
home, you will make my return the more welcome. If not,

54

638 MEMUIRS OF ALEXANDER CAMPBELL.

you will see that I never forget you amidst all the pressing
cares and pleasing scenes through which I pass. Far from
it! But I will not dwell on this so fruitful theme.

“I do not think we can be at home till past the middle of
April, at the earliest day. Remember me most affectionately
to all my dear children, and say to them that I never forget
them amidst all my pressing attentions and labors. Yours
ever, A. CAMPBELL.”

“NASHVILLE, April 7, 1858.

‘“ MY DEAR WIFE: ... I have been here for one week,
and have had the pleasure of delivering several discourses to
large and attentive audiences. . . . We expect to leave here
in two or three days for Mississippi, and when we have visited
Jackson in that State, we will turn our face homeward. I
cannot think of the pleasure of returning home—home, sweet
home !—without emotions to which I can give no adequate
expression. I haye everything I could wish for in the form
of Christian kindness and respect. But you cannot partici-
pate with me. We have enjoyed the kindest hospitality from
the family of Brother Fall, who is now located here in charge
of the church, having given up his school at Frankfort, Ken-
tucky, and emigrated here to labor in the gospel. We ex-
pect to leave here to-morrow evening in a steamer for Jack-
son, Mississippi, where we may spend one week, and then
we shall set our face homeward.”

While Mr. Campbell was in Louisville on this trip,
the editor of the ‘* Louisville Journal” remarked as
follows :

‘‘ ALEXANDER CAMPBELL.—This venerable and distin-
guished man is now in our city on business connected with
his college at Bethany, so recently visited, as our readers
know, with a very disastrous calamity. We are gratified to
perceive that neither years nor trials—and his Atlantean
shoulders support a mountainous weight of both—have se-
riously impaired his bodily strength, or dimmed, much less
quenched, the marvelous fire of his spirit. In all “-e cha-

EULOGY OF G. D. PRENTICE. 639

racteristics of manhood he is still in the fullness of maturity.
And long may he retain this rare possession of his great
powers!

“Alexander Campbell is unquestionably one of the most ex-
traordinary men of our time. Putting wholly out of view his
tenets, with which we of course have nothing to do, he claims,
by virtue of his intrinsic qualities, as manifested in his achieve-
ments, a place among the very foremost spirits of the age. His
energy, self-reliance and self-fidelity, if we may use the ex-
pression, are of the stamp that belongs only to the world’s
first leaders in thought or action. His personal excellence is
certainly without a stain or a shadow. His intellect, it is
scarcely too much to say, is among the clearest, richest, pro-
foundest ever vouchsafed to man Indeed, it seems to us that
in the faculty of abstract thinking—in, so to say, the sphere of
pure thought—he has few, if any, living rivals. Every culti-
vated person of the slightest metaphysical turn who has heard
Alexander Campbell in the pulpit or in the social circle, must
have been especially impressed by the wonderful facility with
which his faculties move in the highest planes of thought.
Ultimate facts stand forth as boldly in his consciousness as
sensations do in that of most other men. He grasps and
handles the highest, subtlest, most comprehensive principles
as if they were the liveliest impressions of the senses. No
poet’s soul is more crowded with imagery than his is with the
ripest forms of thought. Surely the life of a man thus excel-
lent and gifted, is a part of the common treasure of society.
In his essential character, he belongs to no sect or party, but
to the world.

‘© We trust that the mission on which Mr. Campbell is now
among us may be entirely successful, as it most richly deserves
to be, and that, with the speedy complete restoration of his in-
stitution at Bethany, he may resume his labors, and prosecute
them with undiminished vigor for long and peaceful years to

come.”
A sufficient amount having been secured to justify
the commencement of the new college building, and a

640 MEMOIRS OF ALEXANDER CAMPBELL.

plan for a very elegant structure having been adopted,
the cornerstone was laid in the summer of 1858, on
which occasion Mr. Campbell delivered an address.

About this period his strong regard for the Baptists
as a people, which was not a little increased by his as-
sociation with many of them in the work of revision,
led him once more to seek a friendly discussion, in
hopes that a common basis of agreement might be
found. He, therefore, proposed to discuss the matter
orally with the president of Georgetown College, Ken-
tucky—Dr. D. R. Campbell. The latter made a some-
what evasive reply, preferring a written discussion.
To this Mr. Campbell was willing to consent, if assured
that his responses would be laid before the Baptists in
one of their papers. Of this, however, he could obtain
no satisfactory assurance, and the correspondence which
ensued soon degenerated on Dr. Campbell’s part into
misrepresentation and abuse, so that Mr. Campbell
finally refused to publish any more of his letters.

About this period several of those who had been con-
spicuous in the reformatory movement died within a few
months of each other. Among these were the excel-
lent Samuel Church, formerly of Pittsburg ; the devoted
William Morton and E. A. Smith, of Kentucky ; Presi-
dent James Shannon and the zealous Miss Mary R.
Williams, who, having gone at her own expense as a
missionary to the Holy Land, finished her course amidst
her useful labors at Jaffa.

As the rebuilding of the college and the completion
of the endowment still demanded additional means, Mr.
Campbell continued to travel and address the public in
various parts of the country. In the spring of 1859 he
visited portions of Tennessee, Mississippi, Louisiana
and Alabama. He made an excursion also to Southern

TOUR IN INDIANA. 641

Kentucky, and after preparing an address delivered be-
fore the missionary society at Cincinnati, he went to Mis-
souri, and even as far as Kansas, accompanied by Mrs.
Campbell, and met with considerable success, being
aided by T. M. Allen and Dr. W. H. Hopson.

It was about this time that Walter Scott published his
principal work, a volume of three hundred and eighty-
four pages, entitled “ The Messiahship,” which Mr.
Campbell highly commended as a “< very readable, in-
teresting, edifying, cheering and fascinating volume
from his most estimable, companionable and amiable
fellow-laborer in the great cause of Reformation.” ‘‘ For
more than the one-third of a century,” said he, ‘‘ we
have been communing, conferring and co-operating in
an effort to present to our contemporaries the original
gospel and order of things as we read them in the Acts
of the Apostles and their epistolary communications.”
This work contained many fine thoughts and interesting
analyses of the great themes of redemption, and con-
stituted an earnest plea for the union of Christians in
the simple primitive faith.

In the fall of 1860, Mr. Campbell delivered his regu-
lar address as president before the missionary society of
Cincinnati. In December following he set out with
Mrs. Campbell upon a tour in Indiana, during which
he enjoyed also the efficient aid and company of Isaac
Errett. During the trip, which extended over a con-
siderable portion of the State, they were received with
the utmost kindness, the Methodists and others, with
few exceptions, opening their capacious meeting-houses,
and giving the most respectful attention to the numerous
discourses delivered, averaging at least one each day
for a period of nearly eight weeks. Mr. Campbell’s
health and vigor seemed to be somewhat improved by

VOL. 11.—2 Q 54 @

642 MEMOIRS OF ALEXANDER CAMPBELL.

this trip of two thousand miles, as was usually the case
with him in cool weather.

As many desired to have his numerous addresses col-
lected into a volume, he about this time arranged with
the publishing house of Challen & Son to have them
printed. This work of six hundred and forty-seven
pages, and containing a tolerably good likeness of Mr.
Campbell as he then appeared, he dedicated to his wife
in the following terms:

“To Szrina HuntTincpon CAMPBELL, my dutiful and
affectionate wife, who has greatly assisted me in my labors in
the gospel at home and abroad, this Volume of Public Ad-
dresses, long solicited by many friends, is DEDICATED as
an humble token of my esteem and affection.

« A. CAMPBELL.

“ BETHANY, Virginia, 1861.”

During his tours at this period, Mr. Campbell’s suc-
cess in obtaining donations for the college was as great
as could well have been expected amidst the increasing
political discords and dangers which now disturbed
society and occupied almost exclusively the attention of
the people, so that it was extremely difficult to interest
men in religious and benevolent objects. Civil war,
indeed, was imminent, and although many still hoped
for the peaceful settlement of the disagreement between
the Northern and Southern States, Mr. Campbell’s
sagacity led him to apprehend the worst results. His
knowledge of human nature and his enlarged views
on most subjects imparted to him a far-reaching fore
knowledge of events which was seldom at fault. As
early as the time of General Harrison’s election he had
anticipated the calamities which were now at hand.
While on a visit to the Reserve at that period, he one
day asked John Rudolph to which of the candidates he

OPPOSITION TO WAR. 643

thought the vote of Ohio would be given. The latter re-
plied he thought it would be given to General Harrison.
“I hope it may be so,” said Mr. Campbell. «<I will
vote for him myself, as he is a personal friend and I ap-
prove his policy; but the time will come,” said he,
‘* Brother Rudolph, when the controversy will no longer
be between Whigs and Democrats, but between North
and South. Heretofore the Northern States have
yielded to the demands of the South, but they feel their
rapidly-growing strength, and the period will arrive
when they will refuse any longer their consent to mea-
sures for the protection of slavery, and this institution
the South will never surrender without bloodshed.”
Fearful of the approach of the period which he had fore-
seen, though still hoping for its longer postponement,
he thought it his duty to visit Eastern Virginia at this
time, in order to complete the endowment he expected
from the churches in that part of the State. On this
journey also he was accompanied by Mrs. Campbell
and by Isaac Errett, but his labors were suddenly inter-
rupted by the outbreak of actual war. After he had
filled several of the appointments which had been sent
on, news of the attack on Fort Sumter, on the 12th of
April, reached him while he was holding a meeting at
Charlottesville, and foreseeing that the whole country
would be speedily involved in the begun strife, and that
no time was to be lost in effecting his return home, he
at once abandoned his tour and sought once more the
quiet shades of Bethany, noticing on the way ample
evidence of preparation for that bloody conflict which
he so much deprecated, and against which he failed not
in the ‘ Harbinger” to lift up his voice in solemn remon-
strance, urging a resort to arbitration as the proper
method of settling national difficulties.

644 MEMOIRS OF ALEXANDER CAMPBELL.

About the time of his return to Bethany his beloved
fellow-laborer, Walter Scott, also reached his home near
Mayslick, Kentucky, from a preaching tour, greatly
distressed on account of the political troubles of the
country, and suffering with what he regarded as a se-
vere cold. This, however, soon proved to be inflam-
mation of the lungs, which, rapidly increasing in
violence, terminated in a few days the useful services of
this eminent and gifted laborer, who bore his illness
with patient resignation, and, rejoicing in the hope he
had professed, expired on the Tuesday after the taking
of Fort Sumter (April 23, 1861). His death was
deeply felt by Mr. Campbell, who ever cherished for
him the warmest affection ; but his regrets were softened
by the consciousness that his own failing energies be-
tokened a not far distant and eternal reunion.

During the continuance of the war, Mr. Campbell’s
labors abroad were necessarily restricted, but he made
occasionally short excursions from home, addressing the
public on religious topics. At home, the sudden dimin-
ution in the number of students at the college and the
departure of some of the faculty threatened to occasion
its suspension ; but it having been determined to main-
tain as far as possible the regular operations of the insti-
tution, he continued still to act as president, and for a
time to meet, as usual, his morning class, as well as to
deliver the annual baccalaureate address. As these
duties, however, which he endeavored to fulfill from his
strong desire to labor to the last, were evidently too
great a burden at his advanced age, he was induced at
length to relinquish them to the vice-president, who,
with the remaining members of the faculty, continued
to preserve the order and conduct the business of the
college, reserving merely to the president the duty of

LIFE OF THOMAS CAMPBELL. 645

conferring the degrees and preparing the address for
the annual commencement. Though thus released
from much of his former labor, he was far from feeling
himself freed from that controlling sense of obligation
and responsibility which formed so striking a feature in
his character. He still visited the college, and some-
times, through force of habit, would prepare to go over
to deliver his morning lecture, until reminded that he
had been relieved from the duty. Attending punctually
at church, he still felt that he was expected to address
the public if the pulpit was unoccupied; and his dis-
courses, though discursive and marred by occasional
repetitions, were still heard with an interest which was
not a little enhanced by his commanding and venerable
appearance, with hair and beard of silvery whiteness
and a form still tall and erect, though that familiar voice,
on which multitudes had so often hung with delight, had
now become somewhat tremulous and enfeebled. In
the ‘‘ Harbinger” he continued still to write occasional
essays, which, as well as his public addresses, were
much shorter than formerly. He obtained, however,
for a time, the aid of Isaac Errett as a co-editor, and his
able articles added much to the interest of the work,
which was still regularly published, notwithstanding its
diminished patronage, which had been largely in the
South, with which communication was now entirely cut
off.

In 1861, the first year of the war he published, in a
volume of three hundred and sixty-seven pages, a biog-
raphy of his father, which he had been latterly pre-
paring, but which by no means met public expectation ;
for, though it contained many interesting facts and doc-
uments worthy of preservation, it was scanty in its de-
tails and defective in its arrangement. At the close of

646 MEMOIRS OF ALEXANDER CAMPBELL.

this year, December 12, 1861, his eldest sister, Dorothea,
wife of Joseph Bryant, died at Indianapolis, in her sixty-
ninth year, and her remains were conveyed to the family
cemetery at Bethany. Her sister, Mrs. Chapman, had
died some years before, and her brother Thomas like-
wise; so that, at this time, Mr. Campbell had but one
brother, Archibald, and one sister, Mrs. McKeever, still
surviving.

In 1862, owing to the scarcity of paper, the ‘+ Har-
binger” was reduced from sixty to forty-eight pages
per number. During this year, in September, he at-
tended the meeting of the New York Missionary Society
at Auburn, and in October he delivered his regular ad-
dress before the missionary society in Cincinnati. In
the ‘‘ Harbinger” the subjects which still seemed chiefly
to interest him were those connected with Christology,
prophecy, Christian union and education. Earnest as
ever in his devotion to the cause of truth and righteous-

ness, he thus speaks in his preface to the ‘* Harbinger”
for 1863:

“ Despite of all the hinderances and drawbacks of these
gloomy and _ heart-sickening times, which have fallen so
heavily on all the enterprises of Christian benevolence and
hope, we are still, though cast down, not utterly forsaken, but
laboring on—without it is true, the encouragement and sup-
port of many who, in former years of toil and trial, stood so
nobly by us, yet with the sustaining power of an unfalter-
ing faith in the help and blessing of Him whose Spirit has so
long been our comforter and support, and whose service still

calls us to the duties of the foremost ranks in the army of Ats
kingdom.”

On the 7th of April of this year the beloved William
Hayden finished his course in his sixty-fourth year.
For nearly two years he had suffered with paralysis,

HALLUCINATIONS. 647

and died finally with little pain and with great tran-
quillity, having to the last his heart fixed upon the spread
of the gospel. On the same day, Mr. Campbell’s young-
est daughter, Decima, was married to J. Judson Bar-
clay, setting out immediately for the island of Cyprus,
where Mr. Barclay was United States consul. In the fall
(October 27, 1863) his only remaining daughter, Vir-
ginia, was united in marriage with Mr. W. R. Thomp-
son, a lawyer of Louisville. In the early part of the
same month he prepared his address for the fifteenth
anniversary of the General Missionary Society at
Cincinnati.

As he was now frequently in receipt of long and inte-
resting letters from Mr. and Mrs. Barclay, giving
minute descriptions of the eastern part of the Mediter-
ranean, and especially of the island of Cyprus, with its
history, the customs of the people, etc., and as these
matters became frequent subjects of conversation in the
family circle at Bethany, the idea gradually took posses-
sion of Mr. Campbell’s mind that he had himself visited
Cyprus and the Holy Land, and he would occasionally,
in a pause of conversation with his friends, begin to de-
tail to them the incidents of his supposed trip with the
utmost seriousness. This hallucination, in which recent
description became inextricably associated with the
memories of his actual journeyings in Europe and else-
where, continued to manifest itself occasionally for
about two years, when it seemed to disappear. During
these years of decline he would also occasionally, when
partially awaked in the night, sit up and offer fervent
and audible prayer, as though he was engaged in open-
ing the religious services of the Lord’s day morning,
and would even deliver some exhortations quite con-
nected and pertinent. Here the memories, associations

645 MEMOIRS OF ALEXANDER CAMPBELL.

and habits of the past seemed to possess for him
greater vividness than even present impressions, and
his ever-active mind, released from pressing lifelong
labors, made for itself imaginary occasions of exertion.
Apart from such hallucinations, however, there seemed
to be nothing abnormal in the state of his faculties, men-
tal or bodily. His sight and hearing were quite unim-
paired, nor did his conversation manifest any unusual
indications of mental failure other than that diminished
vivacity, that forgetfulness of names, dates, etc., and
that tendency to repetition, common in advanced age.
In his style, both in his essays and discourses, there
had been for some years an increasing tendency to a
multiplication of epithets and an undue compounding
of adjectives, which detracted considerably from their
effect. These blemishes were much less observable in
his familiar letters, one or two of which may be here
given as illustrative of the thoughts and feelings with
which he was still occupied in his seventy-sixth year.
The first was in reply to one from Dr. J. W. Cox, giv-
ing an account of the state of the Baptists in Kentucky.
The second was addressed to Mr. and Mrs. Barclay, in
the island of Cyprus.
“ BETHANY, VA., March 21, A. D. 1864.
‘“ My DEAR BroTHER Cox: Your favor of March yth lies

before me. I gratefully thank you for your beautiful auto-
graph and photograph.

“I am as busy as usual. Even Sunday shines no Sabbath
day tome. Church and college duties must be attended to,
though our elders and professors favor me as much as possi-
ble. Still, I cannot shuffle off that feeling called responsibility.
This unholy war has, indeed, reduced the number of our
students, in common with other colleges in Virginia and
elsewhere.

“I much regret that our Baptist friends are so much en-

LETTER TO CYPRUS. 649

slaved to human traditions and experiences as passports intc
church-fellowship. One Lord, one faith, one baptism ought
to suffice. Facts and theories are the poles apart. Men may
assent to theories, but they cannot believe them. Testimony
is not theory. Assent to theory is not faith. Thinking is not
believing, nor believing thinking. Testimony is essential to
faith. ‘No testimony, no faith’ is axiomatic. Faith comes by
hearing testimony. Hence well-attested facts or events are
the true and real materials of faith.

« Faith, hope, love are three, and not two nor one. They
are, indeed, three distinct and distinguishable powers. Faith
is the belief of testimony, hope is the fruit of promise, and
love the offspring of beauty seen and appreciated. The gos-
pel is God’s charm in the sinner’s ear, conscience and heart.
It quickens the soul, charms the ear and allures the heart to
God. It is the bread of life to the hungry, the water of life
to the thirsty, and the spirit of life to those dead in trespasses
and sins. It is, therefore, the power of God to salvation to
every sinner who will cherish it in his own heart and life.

« We are as a nation and people most sadly out of joint.
I do not mean religiously only, but politically, though we en-
joy perfect peace in our Western Virginia. From anything
said or done in our community, we are in perfect political
quietude ; and were it not for our weekly news, we would not
know that there is a civil war in Western Virginia, or indeed
in Eastern Virginia.

‘‘ We have comparatively very few Baptists in Western
Virginia and Western Pennsylvania. Calvinism and Armin-
ianism in their numerous and various moods and tenses are
the ecclesiastic idols of the living generation around us.

“ The advocates of apostolical Christianity are still moving
onward and forward in the even tenor of their way. Both
our college and our church are moving along in the even tenor
of their way. Better, indeed, than we could have expected.

« Yours, truly, A. CAMPBELL.”

“BETHANY, VA, May 6, 1864.
“ MY DEAR SON AND DAUGHTER: We cordially congratu-
55

650 MEMOIRS OF ALEXANDER CAMPBELL.

late you in the reception of an heir from the Lord. This is a
rich and precious gift from the Lord, which the wealth of the
richest monarch on earth could not purchase, though pos-
sessed of all the gold of Ophir. It constitutes you parents,
and lays upon you an obligation of paramount importance.
For such a precious gift kings would sometimes give a king-
dom. But all the gold of Ophir could not purchase it. Still,
it is to be nourished, cared for, protected and brought up in
the nurture and admonition of the Lord. Many are the duties
incumbent upon us for such a present from the Lord. In the
reception of it our heavenly Father virtually says to us: ‘Take
this child, educate and train it for me, and great shall be your
reward.’ It is, indeed, withal, a pleasing task. But to secure
this, the Lord has wisely, kindly and deeply planted in the
maternal and paternal heart—but more deeply in the maternal
than in the paternal heart—a paramount affection. Mothers
have more generally a deeper and a more enduring natural
affection than fathers. Because, we presume, they need it
most. Their faithful efforts are, indeed, well rewarded.
Children generally love their mothers more than their fathers ;
and so, methinks, they ought; for a mother’s affection is gen-
erally stronger and more enduring than a father’s.

“ But there are exceptions to all general rules. We have
all, if observant, seen some of them in this case. To love
and to be loved is, in all the relations of life, the richest and
the greatest blessing on earth which we can achieve. We
cannot buy it. We must earn it. To be loved we must love.
But to love not only our friends, but our enemies, is required
by the great Teacher. This is godlike. When we remember
this, we cannot but examine ourselves. And, indeed, it is to
us all-important that we should habitually examine ourselves,
and say to the Lord, ‘Search me, O Lord! and try me, and
see if there be any wicked way in me, and show it to me,
and lead me and guide me in the way everlasting !’

“ We have peace and tranquillity in our position in Virginia.
College is in session, with a considerable increase of students.
And, were it not for our newspapers, we should not know

ATTACHMENT TO FRIENDS. 651

that there was any war in our country; for which blessing
we should be most grateful to the Giver of every good and
perfect gift. Everything here moves on in its wonted channel.
Civil wars are very uncivil things, and wholly contraband to
both the letter and spirit of the gospel of the God of peace.
“ Your description of the island of Cyprus, published in
the April number of the ‘ Harbinger,’ has been read with
great interest and pleasure, as we learn from all quarters. It
is, indeed, a feast to us all; when finished by you, we shall
dilate more fully upon it. I am not sure, indeed, but that a
full history of it from your pen would be a most useful and
interesting volume. . . . Think of it, and gather and keep all
documents of interest, . . . and on your return give a history
of your whole tour. I am constrained, though with reluct-
ance, to close this scroll with an apology. All our family at
home unite with me in all affection to you and Decima, father
and mother.
‘* Most affectionately, A. CAMPBELL.”

Nothing in Mr. Campbell was more striking than his
warm affection for his family and his enduring attach-
ment to his friends. Distance seemed not to remove
them from his thoughts, and however numerous his
special acquaintances, time failed to obliterate their
images from his memory. Of his singular tenacity in
this respect many touching illustrations might be given,
but the following letter, written many years before,
while he was alone on one of his Western tours, may
best serve to indicate the habits of his mind:

“ SmITHLAND, Mouth of Cumberland River, }
February 24, 1841.

“ MY DEAR SELINA: Through the kind providence of Him
who never sleeps, and who has preserved me through so
many paths and dangers, I am here waiting for a boat to
ascend to Nashville, two hundred miles from this lonely and
wicked place. I was landed here at two o’clock this morn-
ing, and found my way in the night to a tavern of no very

652 MEMOIRS OF ALEXANDER CAMPBELL.

high fame for comfort or for morals. But I hope to get away
by the first arrival. Meanwhile I have been walking in the
woods, casting my mind over past scenes and past times,
conversing one while with the dead, and at another commun-
ing with the far-distant living. I have just been concluding
that we ought more frequently to reflect upon those of our ac-
quaintance who are gone before us, recall their images, con-
template their virtues, moralize upon their frailties, and when-
ever their excellences occur to our memory endeavor to make
them our own. I have placed myself amidst my domestic
group some twenty years ago and the years succeeding, and
have revived my family circle with its occasional guests.
Those of them who were the partners of my cares, my joys
and my labors were well known to you—your excellent and
amiable predecessor, the mother of my two eldest daughters,
on whom so many hopes and fears once doated—the excel-
lent Dr. Holliday—our good father and mother Brown, who
sometimes visited us, with my own dear mother and my be-
loved sisters, Alicia and Nancy—all now sleeping under the
green turf, for ever have left our present earth. Where are
they and how employed? Think they never of those they
left behind? And shall we never think of them who have
gone before? Must we mutually and perpetually forget each
other? Ah me! live not their virtues in our memory?
Faults they had, but faults have we! Many of their failings
grew out of their love and affection for those whom they left
behind. If they were too careful to please, too anxious for
the future, too busy for the present, was it not more for others
than for themselves; as much, at least, for our happiness as
for their own? But they acknowledged the same God and
Saviour, invoked his name, worshiped in his sanctuary and
were enrolled amongst his children. They have all often
bowed the knee with me, our voices have often mingled in
the same songs of praise—oft have we partaken of the same
commemorative loaf and drunk together the cup of blessing.
But we are here in this state of temptations and trials many ;
their race is run and their sun is set for ever. O Lord, teach

VISIT TO JAMES FOSTER. 653

us to measure our days, to remember our latter end, to dis-
charge faithfully our relative duties, and to profit both by the
failings and the virtues of those whom we so much loved and
who so much loved us. There is nothing eternally excellent
but the Christian virtues, the fruits of righteousness, of faith
and hope and holy love, and these are all the avails of time
which will be gathered into the garner of heaven.

« My dear sister and beloved wife, you have many cares
and many trials; bear them on your spirit before the throne
of God as you bear them on your shoulders, and you will feel
either that they grow lighter or that you grow stronger. Feed
your soul with the bread of life, and drink, oh drink abundantly
of its pure and healing waters. Meditation and prayer are
the- strength of the soul. O Lord, give us the spirit of grace
and supplication, and make thy presence to us always most
delightful. We ought often to think of the dead—not only of
our own dead, but of the dead saints of other times. ‘Their
history affords us instruction, example and motive. Remem-
ber, says Paul, the end of their conversation—Jesus Christ
the same yesterday, to-day and for ever. . . . In the bonds,
not only of holy matrimony, but of the everlasting covenant.
I remain your faithful and affectionate husband,

“© A. CAMPBELL.”

It was in entire harmony with this amiable trait in
his nature, of remembering absent friends, that, during
his latter years, when released from the confining duties
of the college, he often proposed to go and see them,
and would have undertaken distant journeys for the pur-
pose had not his family deemed it imprudent. His de-
cline, however, had been so gradual as scarcely to be
perceived, except at considerable intervals, and he still
retained much of his usual activity, as well as his erect
port and his love of daily exercise. At length, in July,
1864, it was agreed that he should pay a visit to his
ancient fellow-laborer, James Foster, whom he much
longed to see once more. Accompanied by Mrs. Camp-

55 *

654 MEMOIRS OF ALEXANDER CAMPBELL.

bell, he went accordingly to Wheeling, from whence
they took the cars to Glen Easton, where, procuring
horses, they rode out across the hills some five or six
miles to the simple dwelling of Elder Foster. The
meeting between the two aged veterans in the Christian
warfare, who had not seen each other for many years,
was quite affecting. They rushed into each other’s
arms and embraced with tears of joyful recognition.
After spending the greater part of a day and night in
delightful religious conversation and agreeable rem-
iniscences of the past, with much regret they bade each
other farewell, without the hope of again meeting on
earth.*

Again, so late as the spring of 1865, accompanied by
Mrs. Campbell, he resolved to go and see his daughter
Virginia at Louisville. While there he spoke in the
Second Christian church very acceptably, and on the
following Lord’s day delivered a discourse in the First
church, which was then in charge of D. P. Henderson.
The presence of a very large audience on this occasion
seemed to inspire him with unwonted vigor. His sub-
iect was the commission given to the apostles, and he
spoke with so much clearness and energy as to surprise
his friends, who thought they had seldom heard him do
better. On his return, while on the Cincinnati packet,
two Presbyterian preachers who were on board came
and introduced themselves to him, and expressed a
strong desire that he should deliver a discourse on
board the vessel. Mrs. Campbell, however, urging his
fatigue and debility, had him excused. These clergy-
men appeared very sociable and friendly. They had
been in the East, and spent an evening with the Amer-

* James Foster survived Mr. Campbell about three years, dying, in the ut-
most peace, on the 12th of March, 1869.

CLOSING SENTENCES. 655

ican Consul at Beyrout, Mr. Johnson, who had married
Miss Julia Barclay, and of whose courtesy and kind
attentions they retained a grateful recollection.

In the commencement of this year (1865) Mr.
Campbell had relinquished the editorship of the «* Har-
binger ” to Professor W. K. Pendleton, furnishing, how-
ever, himself an occasional short essay upon themes in
which he felt a particular interest, as ‘* The Power of
the Word of God,” ‘* Christian Communion,” ‘‘ The
Fruits of the Holy Spirit,” etc. One of these appeared
so late as November, 1865, on the subject of the gospel,
in which, after some remarks upon text-preaching, he
says:

“« We shall now propound or declare the seven facts that
constitute the whole gospel. They are—1. The birth of
Christ, God being his father and the Virgin Mary his mother.
2. The life of Christ as the oracle of God and the beau-ideal
of human perfection. 3. The death of Christ as a satisfactory
sacrifice for the sin of the world. 4. The burial of Christ as a
prisoner of the grave. 5. The resurrection of Christ; ‘O
grave ! I will be thy destruction!’ 6. The ascension of Christ;
‘ He ascended up far above all heavens, that he might possess
all things.’ 7. The coronation of Christ as Lord of the uni-
verse ; God his Father constituted him the absolute sovereign
of creation.”

In the closing paragraph of this essay he says:

“« The present material universe, yet unrevealed in all its
area, in all its tenantries, in all its riches, beauty and grandeur,
will be wholly regenerated. Of this fact we have full assur-
ance, since He that now sits upon the throne of the universe
has pledged his word for it, saying, "Behold I will create all
things new! consequently, ‘ new heavens, new earth ; conse-
quently, new tenantries, new employments, new pleasures,
new ioys, new ecstasies. There is a fullness us joy, a fullness
of glory and a fullness of blessedness of which no living man,

656 MEMOIRS OF ALEXANDER CAMPBELL.

however enlightened, however enlarged, however gifted, ever
formed or entertained one adequate conception.”

These were Mr. Campbell’s last words as a religious
writer. These were the hopeful utterances, full of an
abiding trust, with which he closed his last essay in the
‘¢ Millennial Harbinger,” to which he had so largely
contributed for five-and-thirty consecutive years. Grad-
ually disengaging himself from the concerns of time,
he had long before committed the management of the
farm to his youngest son William, and now, having
finally ended his editorial labors, yet still continuing
to preach, awaited, with the most unfaltering faith and
the most cheerful composure, the inevitable summons.

CHAPTER XXI.

V/orldly estate—Hymn-book—Will—Declining years—Traits of character —
Success as a Reformer—Last discourse—Closing days—Obsequies.

OR many years, Mr. Campbell had been quite easy

in his worldly circumstances. The estate which
he had received from his father-in-law, John Brown,
soon after his first marriage, had at once relieved him
from the res angusta domi under which, in common
with his father and the family, he had so long and so
patiently labored. Subsequently, from those habits of
economy, which had been formed from necessity and
were now continued from choice, his uncommon dili-
gence in business and the marked success of Buffalo
Seminary, his resources were still further increased. It
was, however, the extensive sale of his various pub-
lications which afterward chiefly enlarged his income,
enabling him to add considerably to his farm at an early
period, when land was comparatively low. In process
of time he also became possessed of unimproved lands
in Ohio and Illinois, chiefly through his attempts to aid
some of his friends, who were afterward unable to re-
tain the property. The gradual increase in value of his
landed estate, with the augmenting income from his
works, rendered him finally quite independent, enabling
him to aid his numerous relatives and friends, and to
maintain his extensive household, as well as to exercise,
as he loved to do, his generous and unfailing hospitality.

VoL. 11.—2 R 657

658 MEMOIRS OF ALEXANDER CAMPBELL.

He possessed great sympathy for the poor and unfortu-
aate, and was never known to refuse to give to any
worthy object. Yet, as if mindful of the narrow cir-
cumstances of his earlier life, he was cautious in his
distributions, and, preferring to retain control of his
means, sought, in most cases, to aid his friends by
lending rather than by giving. During his latter years,
however, his benevolent feelings seemed to gain so
much the preponderance that it was sometimes with
difficulty he could be restrained from giving lavishly
and injudiciously. The promotion of the cause of
Christ seemed to be, with him, always the principal
consideration ; next to this was the interest he felt in his
family, then his regard for his friends, and, finally, his
love for his adopted country. For the first of these ob-
jects he was ever ready to sacrifice his fortune, his per-
sonal ease and comfort, and even his life, if necessary.
With him it was the spread of the truth and the salvation
of men first and always; and the means placed at his
disposal were but the more grateful to his feelings as
he was enabled thereby to subserve more efficiently
these noble ends.

Amidst his closing years he presented to the American
Christian Missionary Society his interest in the hymn-
book from which he had long derived a considerable
portion of his income.* By his will, carefully written
by himself and signed on the rrth of March, 1862, and
to which he added a codicil on the 31st of March, 1864,

* The small hymn-book which he originally compiled was, about the year
1835, combined by arrangement with others prepared by W. Scott and J. T.
Johnson, and he became the sole proprietor. Among the hymns which it
contained, those commencing with the following lines were composed by Mr.
Campbell himself: “On Tabor’s top the Saviour stood ;” “’Tis darkness
here, but Jesus smiles ;” “ Upon the banks of Jordan stood ;” “Come, let
as sing the coming fate ;” “Jesus is gone above the skies.”

CONDESCENSION. 659

he gave certain legacies to his grandchildren by his
first wife, and distributed the remainder of his estate to
Mrs. Campbell and his four surviving children, with
the exception of ten thousand dollars given to Bethany
College, together with his valuable library, and five thou-
sand dollars appropriated to maintain the preaching of
the gospel under the direction of the elders of the church
at Bethany, where for so long a period he had him-
self faithfully and gratuitously labored.

During the last years of his decline, which was as the
slow going down of the sun amidst the glow of a pleas-
ant summer eve, he manifested in his whole deportment
not only his wonted amiability, but a more subdued and
quiet gentleness, blended with the utmost courtesy,
which proved how well he had learned the great lessons
of the Christian life. Gratitude to God seemed to be ever
his prevailing sentiment, and thanksgiving the natural
language of his heart. He sympathized greatly, as he
had always done, with children, and would often say of
them: ‘‘ Poor little pilgrims! they have the world’s
journey to make if they should live long enough.”
When the cries of one of them disturbed the company,
he would say: ‘‘I am not partial to that kind of music.
Poor little thing! pay attention to it. It claims its
rights. There are rights of men, rights of women and
baby rights.” At meal-times, if his fascinating table-
talk and the interest of the company in important themes
seemed to protract too long the waiting of the younger
members of the family, he would remark, with a pleas-
ant smile in rising, ‘‘ Gentlemen, we must give place
to the next generation ;” thus combining as usual with
his playfulness a momentous anc solemn thought. That
condescension to inferiors which had been through life
one of his most striking characteristics still shone forth

660 MEMOIRS OF ALEXANDER CAMPBELL.

in all his daily intercourse. The mos: humble could
approach him with entire confidence, nor would he ever,
unless in the hastening crowd, pass any one, however
lowly, without a pleasant notice or salutation. He had
the largest and highest conceptions of the dignity and
the destiny of humanity. His lofty ideas of God led
him to take noble views of man, who was made in his
image, while the unspeakable mysteries of the atone-
ment and of man’s redemption through the triumphs of
the Son of God ever filled him with adoring wonder.
‘¢ There is more value,” he used to say, ‘‘in one human
being than there is in a million of worlds such as we
inhabit.” Hence his love of a government where all
enjoyed equal rights, and his dislike to clerical domina-
tion. ‘The true clergy,” he would say, ‘‘are the
Lord’s lot or people. God.made men, the priests make
laymen. Man is the creature of God, a layman is the
creature of priests.” Hence it was, too, that he pos-
sessed a marked power of repressing all feelings of re-
taliation or revenge. His high conceptions of man, and
his just appreciation of his present lost condition, led
him to feel sympathy for the erring and enabled him to
practice Christian forgiveness in its largest sense, and
to manifest to the end of life, amidst all his collisions
and conflicts, an abiding and ever-increasing philan-
thropy—a feeling which, with many, is unhappily im-
paired or lost through the influence of a long and sad ex-
perience of the world, so that the flower of human sym-
pathy, which was so fair and so fragrant in youth, pro-
duces in the autumn of life but a sour and acrid fruit.
His sincere desire to conform strictly to the precepts of
Christ, led him at a very early period to form the habit
of checking all feelings of resentment, and he was hence
enabled to preserve always the kindest relations with his

PHILANTHROPY. 661

neighbors, whose tempers and feelings in some cases
had been far from the most amiable. Thus, while he
was engaged in teaching Buffalo Seminary, a Mr.
C d, who lived above him on the creek, became
greatly offended because he had refused for want of
room to admit his sons as pupils. Having occasion
soon after to send to this gentleman, who was of a
passionate and tyrannical disposition, for some money
due him, he became quite enraged and told the messen-
ger to say to Mr. Campbell that he must thenceforth
keep his cattle at home, since if he found any of them
in his fields he would have them killed. Mr. Campbell
immediately summoned all his laborers, and forbidding
them to retaliate in any way, enjoined upon them that
if Mr. C d’s stock broke into his fields, as they often
did in their wanderings about the creek, they must not
hurt a hair upon their hides, but return them kindly to
their own pastures. He then informed Mr. C d of
what he had done, lest he should imagine that his threat
would induce retaliation. In the course of a day or two
Mr. C d came to see Mr. Campbell, and making an
humble apology for his conduct, became at once a
warm friend; and afterward returning from Missouri in
impaired health, would often send for him to come and
read the Scriptures and pray with him as he lingered
upon the bed of sickness. Mr. Campbell’s undeviating
kindness and forbearance naturally gained the sincere
esteem of all around him, nor could any one have en-
joyed more of the confidence and even admiration of
the community in which he lived for so many years
than he did, though differing from many of them in

religious views.
The same feelings of regard for man, connected with
his undoubting trust in the protection of Providence,
56

662 MEMOIRS OF ALEXANDER CAMPBELL.

rendered him entirely opposed to carrying arms for self- -
defence, as was often done even by religious persons
while traveling. Among various striking incidents from
his own experience illustrative of his views of this
matter, he used often to relate a rencontre which he
had while traveling through Ohio on horseback :

“ I stopped,” said he, “this side of Zanesville at a tavern
to breakfast. After breakfast I observed a rough-looking
man, who, having washed, ordered out his horse, and pres-
ently, turning to me, inquired which way I was traveling. I
had conceived the idea that the man had arrived from the
West and was going to the East, and accordingly answered
him frankly by saying that I was going westward. ‘ Well,
then,’ said he, to my surprise and mortification, ‘ we will be
fellow-travelers, for I am going West too.’ I did not like this,
of course, but was obliged to acquiesce, and I regretted it still
more when, upon going out to our horses, I discovered that
he carried, under his overcoat and around his body, a belt with
a brace of pistols and a dirk.

«We rode on for some time without much conversation,
when at length, when we had reached a lonely part of the
road and he was somewhat in advance, he very abruptly
turned his horse, and, confronting me, asked if I thought it
right to carry arms against robbers. ‘Sir,’ said I, ‘the only
weapon I ever carry is this,’ at the same time pulling out of
my side-pocket a New Testament and holding it toward him.
He started suddenly, and recoiled as though I had presented
a pistol ; but, recovering himself and perceiving what it was,
‘Sir,’ said he, ‘do you suppose that would defend you against
robbers?” ‘Certainly,’ said I, ‘ much better than I could de
fend myself. The Author of this book has promised to pre-
serve those that trust in him, and I know he is much more
able to protect me.’ He remained silent for some time, hung
down his head and seemed greatly disconcerted. At last he
remarked, in a subdued tone, ‘ Well, sir, I am not sure but
you are right, though, for my part, I am carrying arms. J

CONVERSATIONAL POWERS. 663

have been to the East with a drove of cattle, and am return-
ing home and have a good deal of money with me, and I
thought it necessary, as there are so many robberies now, tc
carry arms with me. But I do not know that I should like
to kill a man, and I have been considering it in my mind all
along. I profess to belong to the Christian Church myself,
and I should not like to kill a man, even in self-defence.’ He
went on to tell me where he lived and many things about his
business, but I did not like his manner and did not encourage
much conversation. We traveled on till evening, when, as it
was becoming dusk and I had not much confidence in my
traveling companion, I felt very desirous of getting rid of him.
Remembering that a friend lived at a short distance in the
vicinity, I determined to go and spend the night with him,
and as soon, accordingly, as we came to the road leading to
my friend’s house, without having previously mentioned my
design, I suddenly turned to him and remarked, ‘I wish to
call to see an acquaintance in this neighborhood, and this is
my road: I wish you good-night ;’ and, giving my horse the
whip, was soon out of sight.

“After all, I do not think he had any evil intentions; but
one thing is evident, that my declaration that I was without
arms induced him to throw aside reserve and communicate
freely his affairs to me. It is the carrying of arms that creates
the idea of the possession of money and invites attack, but the
being without arms has the directly contrary effect, and I am
persuaded that many persons lose their lives simply from
carrying arms.”

Among his other qualities, Mr. Campbell was dis-
tinguished for his conversational powers. No one could
be long in his company without being struck with some
unexpected grouping of things present with things re-
mote, and of isolated facts with some general principle.
He therefore soon engrossed the attention of those
around him, as from the commonest topics he quickly
passed beyond the range of ordinary thought, bringing

664 MEMOIRS OF ALEXANDER CAMPBELL.

together the most interesting relations of things, often
with figures and illustrations most striking and appro-
priate. Hence few felt long disposed to take much part
in the conversation, which often resulted in a monologue
commanding the attention and delighting the minds of
all. He was far, however, from manifesting any de-
sire to monopolize the time. On the contrary, he would
pause to hear a remark from the humblest, and, in this
respect more like Brougham than Macaulay, continued
to talk only because it was evidently desired. In his
power of thus captivating his audience he resembled
Coleridge, but his field of thought was different. The
mind of Coleridge was eminently subjective in its ten-
dencies—imaginative, poetic, analytical—surprising by
its nice distinctions, its disentangling of blended truths,
its far-reaching insight into the spiritual, its power of
abstraction, its ability to resolve the complex into the
more simple, and this again into conceptions yet more
and more shadowy and attenuated. Mr. Campbell, on
the other hand, was objective in his mental bias, dis-
posed to dwell upon the actual and the positive, the
realities of life and of revelation. His groups consisted
not of fairy forms or of the dim but entrancing visions
of fancy or the remote and impalpable phantasms of a
sublimated philosophy. They were composed of well-
defined and substantial facts; of essential truths; of the
immutable things of Nature and of infallible Revelation,
contemplated in all their grandeur, yet in all their direct,
immediate and practical applications to the business of
life and to the duties of religion.

Notwithstanding his disposition to sallies of wit and
humor in social intercourse, Mr. Campbell was one of
the most reverential of men. Nothing could be more
solemn, and at the same time more simple, than his

RELIGIOUS LIFE. 665

thanksgivings and prayers in the family and elsewhere,
and his petitions possessed a breadth, fullness and appo-
siteness which at once exalted the thoughts and tended
to sanctify the heart. Never in sacred things would he
tolerate the slightest approach to levity, and failed not
on all occasions to reprove profanity in the severest
terms. In church and college discipline, also, though
inclined to pity offenders, he was ever most just and
strict in enforcing law as the means designed for cor-
rection and reformation. He would never for a moment
compromise any principle of right, but with decisive and
unyielding firmness, yet with the utmost kindness, would
always insist upon the rigid observance of every regula-
tion ; while in the faithful discharge of duty he himself
furnished a striking example in his punctual attendance
at college in all kinds of weather and in the midst of
the most pressing engagements.

In Mr. Campbell’s relzgzous life the central thought
was JESUS, THE Son oF Gop. No language can por-
tray his lofty conceptions of the glory of Christ or of the
grandeur of the spiritual system of which HE is the
Alpha and the Omega. With such deep convictions as
he possessed of the Divine Sonship and infinite dignity
of Christ it was not possible that his theology should
be erroneous, for since Christ was his Prophet, Priest
and King, he acknowledged no other authority than his,
sought no other sacrifice or mediator, and hearkened to
no other teacher. Such was his sense of the boundless
love of God in Christ that, though he possessed remark-
able control over his emotional nature, the simple men-
tion of it in his public addresses would often so affect
him that for a moment or two his feelings would stop
his utterance and render him unable to proceed. He
recognized all power in heaven and in earth as resting

66 *

666 MEMOIRS OF ALEXANDER CAMPBELL.

upon Christ, by whom he thought all kings should reign.
and in whose name all judges should administer justice.
It was his great aim, therefore, to bring men to submit
to Christ, and to make the Church, his body, as far as
practicable a just exponent of his will, abounding in
good works and reproducing in every member the life
of Christ on earth. Amidst the various errors of relig-
ious society which, as a Reformer, it became his duty
to expose, his vigorous spiritual life never suffered him
to lose his own keen relish for the bread of heaven and
for the loving contemplation and appreciation of truth.
Hence he was so far from pining or starving, as many
do, among the husks of religious controversy, or acquir-
ing a false or morbid appetite for the discovery of others’
faults, that his inner man was renewed day by day,
and he continued to the end of life to grow if possible
more and more humble, patient and affectionate, and
to exhibit in a still higher degree the gentle graces of
the Spirit. During this period of partial release from
the excessive toils of his busy life, memory might well
cast a retrospective glance over the long years of the
eventful past, and impartial judgment prepare to render
its award. It was then that various questions would
naturally arise touching his mission as a Reformer, his
fidelity to the principles with which he set out, the past
results of his labors and their future effect upon the
world. To answer such questions could not have been
difficult, nor in such a retrospect was it strange that
emotions of gratitude should fill his heart.

The nature of the reformation which he urged has
already been presented in detail in the preceding pages.
It may be here briefly remarked in general that it was
an effort to heal the divisions of religious society and to
escape from all the corruptions of the gospel by a direct

DIRECTION OF PROGRESS. 667

return to the faith and practice of the apostolic age.
Beginning with the ministry of John the Baptist, and
contemplating Jesus of Nazareth, manifested on the
banks of the Jordan as the Son of God and the only
Saviour of mankind, the development of guiding facts
and principles moved forward with the evangelic history
to the sacrifice of the Lamb of God on Calvary, and
thence to his resurrection and glorious ascension to the
heavens to appear in the presence of God for men.
At this point it was some time before his commission
to the apostles was understood, and before the insti-
tution of baptism was recovered in its primitive action
and design, and still longer before the latter was prac-
tically and fully restored. Advancing still with the
progress of the sacred history, the order, discipline and
government of the churches were developed as these
were established by the apostles under the dictation of
the Holy Spirit, and finally the co-operation of the
churches with each other in order to the conversion of
the world and their own spiritual growth, was seen.
The arrangements and instrumentalities to be employed
for these purposes, as sanctioned by apostolic precept
and precedent, were the last subjects of consideration in
the reformatory movement directed by Mr. Campbell,
as they were the last recorded matters of apostolic his-
tory. Beyond the sacred canon Mr. Campbell would
not go. He utterly refused to take a single step into
the darkness of the succeeding ages, in which all the
purity of the gospel and all the peace of the Church had
been engulfed.

The direction of his progress was thus the reverse of
that of Luther, who, beginning with an apostate Church,
sought to correct one by one the errors of the ages that
were past. The doctrinal iniquity of justification by

568 MEMOIRS OF ALEXANDER CAMPBELL.

auman merit first arrested his attention. He next de-
nounced indulgences and questioned the papal power.
He afterward abandoned the mass, and then renounced
the celibacy of the priest, and finally defied openly the
authority of Rome. It is true that in vindication of his
reforms, which were mainly doctrinal, he appealed to
the authority of Scripture, and for his justification
placed the Scriptures in the hands of the people, but in
these reforms he never fairly reached the apostolic age,
nor did he ever fully restore the gospel to the world,
either in its simple faith, its sacred institutions, its divine
promises or its ecclesiastical organization. He nobly
struggled dackward through the corruption uf the ages,
but Mr. Campbell moved forward with the divine
development of the truth as it was gradually unfolded
and revealed to man. Luther hence ended with St.
Augustine, but Mr. Campbell with the last AMEN of
the last revelation that man is to receive before the day
of final account.

As to his fidelity to the spirit of the reformatory prin-
ciples which he advocated and to the sacred truths he
derived from the book of God, nothing could be more
admirable or complete. The Word of Inspiration he
made his only guide, and, faithful to his mission,
claimed for himself no authority and usurped no power.
Confining himself entirely within the limits of the
divine Record, he labored to rescue men from priestly
thraldom and to enable every one to comprehend and
realize his religious privileges and duties. Never was
there, through so long a life of incessant labor and op-
position, a more true and consistent advocacy of prin-
ciple, or a more uncompromising resistance to errors
and extremes within, as well as to assaults and seduc-
tions from without. Like a balance-wheel, he regulated

MENTAL TRAITS. 669

the entire movement of the Reformation, and, on re-
peated occasions, preserved it from the disasters which
were impending from the ambitions or the rashness of
its friends. He was not a person of transient impulse
or of subservient purpose. He was no dreamer, no
mystic, no visionary theorist, but a man of earnest cha-
racter devoted to a great and worthy object; a man of
high and firm resolve, of deep convictions, of practical
sagacity, dealing with the highest interests of mankind,
self-consecrated to the most sacred duties, untiring,
unfaltering, declining rest and worldly honor and pro-
motion, and esteeming the reproach of Christ greater
riches than any earthly treasure.*

* The intellectual and moral qualities of Mr. Campbell will, of course, be
truly and certainly ascertained from the facts and habits of his life. As to
the claims of Phrenology, he himself placed but little reliance upon them,
though he thought its general principles founded on facts, and he had a
high regard for Spurzheim, whom he thought an earnest and sincere explorer
of the truths of Nature. “I am not one of those,” he said, “who imagine
that any science, and still less that of the human mind or of human nature,
can in a few years, or by one class of contemporary minds, be completely and
perfectly developed and matured. I am, therefore, of the opinion that the
science of Phrenology is but in progress, and not yet perfected.” As there
are many, however, who fully accredit the pretensions of craniologists, it may
be proper to present here some of their decisions as to Mr. Campbell’s
mental character. The first is from a young Scotch physician, a Dr. Sim, an
enthusiast in Phrenology, who visited Bethany in 1836, and remained some
time at Mr. Campbell’s. He was a man of talent, and had been a pupil of
Spurzheim and, subsequently, his demonstrator of the anatomy of the brain
at his lectures in Edinburgh. The numerical estimate is framed upon a scale
in which 20 represents the complete or highest development :

“Skull, thin ; frontal sinuses, rather full ; temperament, nervo-sanguineous.
Amativeness, 16; Philoprogenitiveness, 18; Concentrativeness, 18; Con-
structiveness, 14; Destructiveness, 17; Combativeness, 16; Secretiveness,
15; Firmness, 19 ; Self-esteem, 15 ; Love of Approbation, 14 ; Cautiousness,
16; Conscientiousness, 20; Hope, 12; Veneration, 13; Wonder, 10; Ad
hesiveness, 13 ; Acquisitiveness, 16 ; Ideality, 18; Causality, 17; Comparison,
20; Mirthfulness, 15 ; Tune, 11 ; Time, 12; Locality, 20; First Individuality
18; Second Individuality, 14; Form, 16; Color, 12; Size, 17; Weight, 18-
Method, 20 ; Language, 18 ; Eventuality,14 ; Imitation, 17 ; Benevolence, 19.”

670 MEMOIRS OF ALEXANDER CAMPBELL.

As it respects the success attending his efforts, it had
been truly remarkable. At this time he found himself
amidst a religious community variously estimated as
consisting of from four to six hundred thousand mem-

The following is condensed from a “chart” given by L. N. Fowler of New
York, on whom Mr. Campbell called when on his way to Europe, at the re-
quest of Mrs. Campbell, and without making himself known to Mr. Fowler:

“ You are naturally very industrious, and fond of both mental and physical
exercise; are seldom weary; can work longer and easier, think harder and
have more business on hand, without sinking under it, than most men. Your
phrenological developments are distinctly marked, and your character must
be a positive one. You are disposed to strike out a path of your own, and
have energy sufficient to meet almost any emergency. You do not shrink be-
cause of opposition, but nerve yourself the more to meet it. The strongest
trait of your character is FIRMNESS, which gives will and unyielding perse-
verance. You have uncommon presence of mind and power of determina-
tion in times of danger. You have a self-directing mind, lean on no one,
and care but little for the opinions of men; are neither vain, showy, affected,
nor over-polite and ceremonious, but very independent You have tact and
management when the occasion requires, yet generally are frank, open-
hearted and free-spoken. You are sufficiently cautious to be safe, but not so
much so as to be timid. You look upon money as only the means to accom-
plish the desire of other faculties, and not as an end of enjoyment. You will
use, rather than lay up, money. Your moral faculties are fully developed.
excepting Marvelousness. The general power of your moral brain, connected
with your will, is greater than your selfish feelings. You are strong in your
hopes and anticipations; never look upon the dark side ; no enterprise, sanc-
tioned by reason, is too great for you to undertake. Conscientiousness, Ven-
eration and Benevolence are all distinctly developed and have an active in-
fluence, yet not so controlling as to modify your energy, ambition or desire for
information. You have fair imagination and sense of the sublime and grand,
but naturally prefer the true to the fanciful, the philosophical to the poetical.
Your language is more forcible than flowery, more direct and pointed than
imaginative and elegant.

“Your intellectual powers are of the available kind. You are decidedly a
matter-of-fact man; a great student of nature; always learning something
from both great and small ; your range of observation is most extensive, and
what you see and know only increases your intellectual appetite.

“Your argumentative powers are great. You reason most successfully by
analogy and association. You readily see the adaptation of principles and the
relation of things ; have a ful development of Causality, enabling you to see the
relations of cause and effect, giving originality of thought and ability to plan.”

SUCCESS AS A REFORMER. 671

bers, gathered largely from the more intelligent classes
of society, and possessing a greater uniformity of relig-
ious sentiment and a better knowledge of the Bible than
usually exist in any religious party. Fully able to
sustain itself against all opposition, and rapidly increas-
ing in all directions, it was engaged everywhere in
active efforts for the primitive faith and institutions of
the gospel. Apart from these visible and tangible re-
sults, there had been, through the instrumentality of the
truths developed and diffused abroad, an extensive and
wonderful modification not only of the framework, but
of the spirit of religious society. Despised at first, then
hated, maligned and feared, Mr. Campbell had taught
the partyism of the day to respect at least, if not to love,
the hand that smote it, and had left upon the religious
and educational endeavors of the age the impress of his
power. The prejudiced and the ignorant have some-
times said that he failed of his purpose to overthrow
sectarianism. So might it be said of Luther that he
failed to overthrow the papacy, and in the same spirit
of depreciation it might be said that neither Wickliffe nor
Wesley nor Chalmers, nor any of the great reformers
of the world, accomplished anything of importance. A
new star added to the firmament, even though it be of
the first magnitude, cannot change night into day, but
it may serve to guide the wise to the Babe of Bethlehem.
In the slow progress of human affairs time must be
allowed for the operation of great principles and for the
building up of mighty structures. Thus far the results
of Mr. Campbell’s labors have been, it must be con-
fessed, most extensive and remarkable. As to the
future—it has as yet no history.

The objects proposed by Mr. Campbell were, like
his own mind, vast and comprehensive, being nothing

672 MEMOIRS OF ALEXANDER CAMPBELL.

less than the ultimate and complete overthrow not only
of all false religion, but of infidelity, through the mighty
power of the gospel of Christ, disengaged from all its
corruptions and thoroughly carried out into practice in
all its various applications to the salvation of men. The
simplicity of the primitive faith and institutions, and the
far-reaching principles of Christian union and fraternity
developed by him were indeed too far in advance of
the attainments of the religious world to be at first prop-
erly comprehended or appreciated. It could only be
in the gradual progress of the revolution that their
character could be perceived and to some extent under-
stood. And this enlightenment must be progressive.
Time, as it sheds its advancing sunlight upon the future
pathway of mankind, reveals also more clearly, from
the higher point attained, the road which had been un-
wittingly traversed in the dimness of the early dawning,
and the things of the past are more clearly and fully
comprehended in the knowledge of the present. The
better views now obtaining as to the proper limits of
religious thought, involving the essential distinction be-
tween faith and opinion; the diminished power of the
priesthood ; the overthrow of national religious estab-
lishments ; the circulation of pure versions of the Scrip-
ture, and the advancing knowledge of their teachings,
together with the unwonted activities of the Church in
Christian enterprise and in promoting the spirit of
Christian union and fraternity, are all indications of the
happy change that is gradually taking place, and serve
to place in a brighter light the nature and the tendencies
of the lifelong labors of Mr. Campbell. And the
period will doubtless arrive when the influence of these
labors will be fully seen and acknowledged, and his
prediction in the “ Christian Baptist” (vol. v., p. 88)

FAILING HEALTH. 673

be fully, as it is already in part, verified: ‘‘The time
must come, if there be any truth in prophecy or any
knowledge of it in the world, and that before many
years, too, when those who have been forward in re-
forming modern Popery will be as much esteemed as
those who reformed ancient Popery.”

When Mr. Campbell’s last essay, referred to in the
preceding chapter, appeared in the ‘‘ Harbinger,” he
was quite unwell, and for some weeks was confined to
the house. After he had to some extent recovered, he
came over again to meeting and entered the pulpit.
The manifest languor which had for many months at-
tended his ministrations seemed for the time to have
disappeared. His voice had resumed much of its
former force and clearness, ana his mind seemed un-
usually alert and vigorous. Taking up the first chap-
ter of Ephesians, he delivered one of the most interest-
ing and animated discourses of his life, dwelling in the
most eloquent terms upon the ‘spiritual blessings in
heavenly places in Christ,” and upon the glorious termi-
nation of the divine purposes, when in the dispensation
of the fullness of times, God would gather together in
one all things in Christ, upon whose surpassing glory
he expatiated with that peculiar delight which, in him,
this theme constantly inspired. Such was the con-
nection of his trains of thought, the grandeur of his con-
ceptions and the unity of the whole that he seemed to
have had restored to him for the occasion almost the en-
tire vigor of his earlier days, nor was it unfitting that one
who had so long held the highest rank as a preacher
should thus terminate his ministerial labors, for this
proved to be Ass last discourse.

Soon afterward his cold was renewed, and during the
month of January he was confined to the house. Im-

voL. 1.—2 8 57

674 MEMOIRS OF ALEXANDER CAMPBELL.

proving somewhat, and his presence being much de
sired at the ordination of two additional elders of the
church at Bethany on the 11th of February, he came
over in a buggy and assisted in the ceremony, presiding
subsequently at the Lord’s Table and making a few
very appropriate remarks. He had even entered the
pulpit, when he first came in, to deliver a discourse, but
his voice seemed so feeble when he attempted to read
out the opening hymn, that Elder Pendleton dissuaded
him from attempting it, and called Dr. Richardson for-
ward to address the congregation. He spoke from the
third chapter of Second Peter upon the final dissolution
of the material system and the divine promise of “a
new heavens and a new earth, wherein dwelleth right-
eousness.” Mr. Campbell paid marked attention, and
seemed much interested in the sublime revelations of
this chapter, the subject of which proved to have been
not inappropriate, as this was the last occasion on which
he was able to meet with the Church on earth.

From this time his weakness continued to increase
gradually. He had some cough, some oppression and
slight, irregular pains in the chest, a frequent and
feverish pulse. At times, the presence of particular
friends and the introduction of subjects in which he took
a special interest would rouse him to much of his usual
vivacity. He still continued to sit up and walk about
during the day, and to take pleasure in the company of
friends who called to see him or who were at the time
his guests. Among these were Joseph Bryant, vigorous
yet in advanced age, and John Taffe, his former com-
panion in travel, who had been himself confined some
days by illness. His daughter Decima and her hus-
band, J. J. Barclay, who had shortly before returned
from Cyprus, were also present, as well as his daughter

UNDOUBTING CONFIDENCE. 675

Virginia, who had arrived from Louisville during his
illness. When, in conversation, Dr. Richardson spoke
to him of the proposed meeting of the Baptists and Re-
formers at Richmond, Va., to confer upon the subject
of union, he expressed great satisfaction in hearing of it.
‘ There was never any sufficient reason,” said he, ‘‘ for
a separation between us and the Baptists. We ought to
have remained one people, and to have labored together
to restore the primitive faith and practice.” He hoped
that much good would result from the proposed meet-
ing, and spoke with animation of the glorious results
which would ensue if the divisions of religious society
were healed and the people of God were striving
unitedly for the conversion of the world.

His vivacity was, however, fitful and transient. A
slow and settled fever consumed him, and he continued
to grow weaker. His mouth was often parched, and
he would express aloud his gratitude to God for the cold
water of which he drank freely, and which, to his sur-
prise, he relished more than at any period of his life.
It was beautiful to see how gentle and calm and uncom-
plaining he was, what placidity and cheerfulness he
maintained amidst his discomfort, and what serene
resignation he manifested in view of the end, of whose
approach he was perfectly conscious.

«It seemed,” said Professor Pendleton, who was much
with him, “that the ideas of immortality were struggling
with the agonies of death. Relaxing from the struggles of
physical pain, a placid smile would play over his countenance,
and then he would murmur, as if in soliloquy, ‘ I will ransom
them from the hand of the grave; I will redeem them from
death ; O death, I will be thy plague! O grave, I will be thy
destruction! repentance shall be hid from mine eyes.’ He
would frequently exclaim, ‘ What shall I do? what shall I do?

676 MEMOIRS OF ALEXANDER CAMPBELL.

Whither shall I fly, but to Thee?” . . . The Scriptures proved,
his unfailing consolation. He quoted them with great point
when he seemed to know or notice but little else. A few
days before his death, upon some allusion to the creation, he
quoted the first verse of the first chapter of Genesis in
Hebrew, and then the first verse of the first chapter of John
in Greek. His mind delighted to dwell upon the glorious
character of Christ. He would look around upon the friends
about his bedside and ask, ‘ What think ye of Christ ?—his
divine nature, his glorious mission, his kingly office—the
Sovereign Ruler? ”

Such touching expressions of his hope in God and
his undoubting confidence in the divine promises were
very frequent. Dr. Richardson offering him a glass
of water, and speaking of the wisdom and goodness of
God in bestowing upon man so great a blessing, he
earnestly exclaimed, ‘‘ How wonderful are thy works !”
The doctor added, ‘‘ In wisdom hast thou made them
all.” «< In wisdom wonderful hast thou made them all,”
he repeated, with emphasis; and then passing by asso-
ciation to the cherished idea of his Redeemer, he con-
tinued, ‘*HIS name shall be called WONDERFUL,
Counselor, The Mighty God, The Everlasting Father,
The Prince of Peace. Of the increase of his govern-
ment and power there shall be no end, upon the throne
of David and upon his kingdom, to order it and to
establish it with judgment and with justice from hence-
forth, even for ever. The zeal of the Lord of Hosts
will perform this.”

The following minutes from a diary kept by his
daughter-in-law, Mrs. Mary Ann Campbell, who, with
many others, ministered most assiduously round the
sick couch, will give a sufficiently-connected narrative
of his last days:

LAST ILLNESS. 677

“February 25th.—He had a bad night, resting very little in
the latter part. . . . This is the first day he has not been able
to be dressed and sit up part of the day. . . . After church,
Professor W. K. P. and others came over, and, as the room
was full, father thought it was for meeting, and spoke beau-
tifully, repeating many, very many, of the choicest portions
of Scripture. . . . He exhorted all to read and study the
Bible, ‘that Book of books, a library within itself,’ with
system and order, and to some point always, just as they ate
and attended to their other duties daily. He spoke much on
many elevating, soul-stirring and valuable subjects, especially
in reference to the glories of a future life, etc., . . . spoke of
the apostles and exhorted all to spread the Gospel. . . . Had
prayers and worship early in the evening and late in the
night, by father’s request. All night he talked of God’s
goodness and power and wonderful works, and the Saviour,
‘he Light of the world, the Sun of Righteousness, etc., etc.

‘* 26th.— . . Many persons called all morning to see him
just to shake hands, and he smiles so cheerfully and pleas-
antly, and tells all he is so glad to see them. Mr. Bryant,
Mr. McKeever, Miss Mary Henderson and Dr. Campbell re-
mained nearly all day. Father remained wakeful but quiet
most of the evening. Many persons came over to offer their
services for the night. . . . Father talked some after dark.
Through all his sickness he never forgets to say pleasant
things to those around him, and particularly to mother. He
misses her all the time when she is out of the room, and last
night, when she came in from taking a nap, he kissed her hand,
and was so glad to have her beside him, and said: ‘ Why,
mother, I was just about to advertise you to find out your
whereabouts.’ As he said this his smile was so natural and
cheerful! Oh the beautiful hymns and parts of Scripture he
is constantly repeating, and praising God for ail his mercies!

“ Feb. 27th.— . . . After seven, father had been talking
some, and when mother leaned over him and asked him,
‘ Are you in pain, dear?’ he said, ‘ No, no, only sorry for you,
sorry for you. . . Father was better after taking some tea

57 °

678 MEMOIRS OF ALEXANDER CAMPBELL.

and toast. All day long he has been quiet, not talking ‘nuch
and dozing often. . . . He rested badly first part of the night
—was wakeful and restless and feverish. . . . Mr. Loos at-
tended to worship, and father said Amen very distinctly.

“« Wednesday, Feb. 28th.—Mother came in and told me how
beautifully father had just been talking to her about heavenly
things. He seems weaker than ever before. . . . Many per-
sons came in this evening. Mr. Jabez Hall and Willie and
Isatup. Father was much better than ever since his sickness—
slept well, took his medicine and nourishment regularly. . . .

« March ist, Thursday.—Father has been much better, and
we all have strong hopes that if he continues to expectorate
freely as to-day and last night, he may get up and live some
time yet. ... He has not talked much, but seems very
rational and better.” These hopes of amendment, however,
were not realized, though there was not much change on
Friday and Saturday, and the diary proceeds:

“ Sunday, 4th March.—About twelve o’clock last night he
Segan to get restless, and his consciousness rapidly failed.
. . . This is a lovely morning, though a little chilly. He re-
mained about the same all day. . . . Many persons came
and went.”

During the day he continued gradually to sink,
breathing with difficulty and with feeble pulse, but as
evening drew on his respiration became easier, and at
fifteen minutes before twelve, just as the Lord’s day,
in which he had always so greatly delighted, was about
to close, on the 4th of March 1866, he gently expired.

Not only the laborious life, but the closing days, of
Alexander Campbell bear a striking resemblance to
those of Wesley. There was the same conscientious
economy of time, the same extended journeyings and
the same earnest desire to labor to the last; and at the
close the same gradual wearing out of the system
under a slow and settled fever, and the same unaffected

FUNERAL SERVICES.

and simple trust in God. Nor were the circumstances
attending their respective funerals unlike. In Wesley’s
case great crowds attended to see the corpse as it lay in
state in the chapel, and, for fear of accident, it was
thought best to hasten the time of the funeral, at which
Mr. Richardson, who had been one of his preachers
for about thirty years, performed the services, during
which the deepest feeling was manifested by the
audience. In like manner, a great concourse attended
to take a last look at the venerable form of Mr. Camp-
bell and to attend his burial. A number came from
Louisville, from Pittsburg, Cincinnati and other distant
parts of the country, and multitudes assembled from
the country around, together with the professors and
students of the college. After singing the hymn com-
mencing, ‘“ We’ve no continuing city here,” and prayer
by Professor Loos, Dr. Richardson, at the request of
the family, delivered an address to the deeply-affected
assembly. The procession was then formed and moved
forward to the cemetery. There, where so many dear
ones had already been interred, the body was laid in
the grave, amidst the earthly scenes which the departed
one had so much loved, and amidst which so many
of his labors had been accomplished. In the selection
of his place of burial in this elevated and beautiful
spot he had evinced his admiration of the works of
God and his delight in the beauties of nature. It was
as though he had said, in the very words of Ossian,
« Oh lay me, ye that see the light, near some rock of
my hills! Let the thick hazels be around, let the
rustling oak be near; green be the place of my rest.
Let the sound of the distant torrent be heard.” Yet
were such human feelings and associations secondary
ever with him to the divine hope he cherished of a

680 MEMOIRS OF ALEXANDER CAMPBELL.

better and a brighter world, and to the unshaken confi-
dence with which he ever rested upon the promises:
«Thy dead ones shall live, together with my dead body
shall they arise. Awake and sing, ye that dwel: in the
dust, for thy dew is as the dew of herbs, and the earth
shall cast out the dead.” ‘*And God shall wipe away
all tears from their eyes; and there shall be no more
death, neither sorrow nor crying, neither shall there be
any more pain ; for the former things are passed away.”

LIST OF MR. CAMPBELL’S PUBLISHED WORKS.

CHRISTIAN BAPTIST, from 1823 to 1830. Seven volumes.
MILLENNIAL HARBINGER, from 1830 to 1863. Thirty-four volumes.
DEBATE WITH WALKER, in 1820.
S “ MCcCALLA, in 1823.
“ “ OWEN, in 1829.
“ “ PURCELL (published by James, Cincinnati), 1837.
K “ RIıce (published by J. H. Brown and by C. D. Roberts).
s “ SKINNER (published by Mr. Skinner).
CHRISTIAN SYSTEM (revision of “ Christianity Restored”).
CHRISTIAN PREACHER’S COMPANION, or “ Infidelity Refuted by Infidels.”
New TESTAMENT—NEW VERSION WITH NOTES, etc. Octavo, duodecimo
and pocket editions.
CHRISTIAN HYMN-BOOK. Various revised editions.
CHRISTIAN BAPTISM—IĪTS ANTECEDENTS AND CONSEQUENTS
LIFE or THOMAS CAMPBELL.
POPULAR LECTURES AND ADDRESSES.
ACTS OF THE APOSTLES. Revised translation, with critical notes, ete
[In all about sixty volumes. ]

IN DEX.

ABERDEEN, li. 554

Acheson, i. 79, 222, 238, 263, 311, 403,
463.

Ahorey, i. 30, 46, 49.

Ainslie, Peter, ii. 289.

Allerton, Amos, ii. 260.

Allen, Thos. M., ii. 376, 538, 596, 641.

Alliance, Evangelical, ii. 541.

Altars, Abraham, i. 231, 277, 372.

Applegate, John, ii. 259.

Archer, George, i. 460.

Arianism, i. 153, 269; ii. 52, 65, 196,
204, 371.

Asbury, Francis, i. 389 ; ii. 185.

Anecdotes, i. 22, note, 24, 31, 34, note,
44, 77, 100, 206, 216, 224, 238, 240,
250, 275, 308, 362, 364, 372, 430,
433» 457, 468, 470, 494, 508, 519,
520, 524, 529; ii. 64, 84, 108, 120,
126, 242, 245, 287, 511.

Association, Christian, i. 234, 241, 243,
311, 329, 365; ii. 60, 541; Secret,
i. 45; il. 534; Redstone, i. 436, 458,
485, 489; ii. 68, 164; Stillwater, i.
459; ii. 140, 164, 173, 329; Long
Run, ii. 140; Washington, ii. 165 ;
Monongahela, ii. 166; Concord, ii.
169; Mahoning, ii. 44, 69, 100, 163,
173, 206, 218, 243, 327; Meherrin,
ii. 289; Beaver, ii. 322; Elkhorn,
ii. 325 ; Dover, 1i. 349, 364, 476.

Atonement, ii. 195, 479, 481.

Atkinson, Dudley, ii. 289.

Autobaptism, 1. 457.

BALLYMENA, i 19; ii. 567.

Ballantine, Wm., i. 162, 179; ii. 1296
293, 393.

Baltimore, ii. 139, 499, 543, 587-

Bakewell, Selina H., ii. 33, 176, 243.

Baptism, i. 82, 180, 182, 183, 184, 186,
187, 238, 239, 250, 325, 328, 344,
362, 372, 392, 403, 457; ii. 21, 26,
76; design of, ii. 20, 80, 145, 196,
197, 212, 216, 502, 504, 629.

Baptists, i. 184, 436, 467, 479, 485,
487 ; ii. 43, 61, 87, 134, 147, 172, 322,
363, 398, 440, 471; Scotch, ii. 396.

Barclay, Dr.-J. T., ii. 593, 607, 623.

Barclay, J. Judson, ii. 647.

Bay, Carlingford, i. 83; Lochindaal,
i. 98.

Beaver, Anathema, ii. 323.

Bethany, ii. 181, 299, 549, 573-

Bentley, Adamson, i. 215; ii. 43, 164,
207, 218.

Bereans, i. 185.

Bell, Dr. T. S., ii. 93, 400.

Belfast, i. 57 : ii. 309, 565, 567.

Birch, John, ii. 14; Rev. James Ka
ii. 73, 85, 501.

Bible, reverence for, i. 39; sufficiency
of, i. 39, 143 ; ii. 28, 58; only rule of
faith, i. 232, 236, 265, 333, 340; iL
12, 478, 486, 495 ; silence of, i. 236,
259, 351; intelligibility of, ii. 12, 29,
40, 76, 96, 150; study of the, i. 279,
441; ii. 27, 96, 121, 436.

Bowmore, i. 99, 114.

Boston, Thomas, i. 54.

Bosworth, Cyrus, ii. 256; Marcus, i
256, 258

681

682

Bonus Homo, i. 299, 323-

Brethren, Plymouth, i. 62.

Broaddus, A., ii. 130, 150, 161, 289,
349, 447, 476.

Brown, John, i. 357, 461; ii. 34, 163,
652.

Brown, Rev. J. H., ii. 501, 525-

Brown, Rev. Matthew, i. 296, 308 ; ii.

339-

Brownfield, Eld., i. 441, 485; ii. 68,
166.

Bruce, Archibald, i. 26, 56.

Brush Run, i. 322, 355, 365, 436;
church, i. 367, 403, 430 459, 4973
ii. 69, 166, 167; members of, i. 373,
note, 393.

Bryant, Joseph, i. 322, 367, 371, 458,
463 ; ii. 166, 299; ii. 674-

Burghers, i. 54, 55, 56, 58; Theologi-
cal school, i. 25 ; ants, i. 25, 54, 56,
58; Oldlight, i. 56; Newlight, i. 56.

Burlington, Ky., i. 488, 494-

Butler, James A., ii. 461.

Bullard, Chester, ii. 471, 475, 536,
623.

Buffalo Creek, i. 241, 247, 322, 396.

Buffalo Seminary, i. 491, 496: ii. 48.

Bullock, Thomas, ii. 118, 335.

Burnett, D. S., ii. 122, 389, 393, 400,
543, 598.

Buchanan, James, British Consul, i.
179; iL 499, 543, 588.

CALL, MINISTERIAL, i 23, 102, 380,
387; ii. 494.

Calvin, i. 366, 387; ii. 216.

Cambridge, i. 458, 463.

Cambuslang, i. 73; ii. 595.

Campbell, Alexander, birth-place, i.
19; ancestry, i 19, 21; age, i. 28,
note; youthful habits, i. 31, 34;
studies, i. 31, 33. 36, 131, 137, 279,
441; as a teacher, i. 48, 190, 492;
ii. 485 ; religious experience, i. 48;
it. rrr; industry, i. 76, 85, 131, 278,

sNDEX.

317, 441, 461, 492; ii. 222; close
observation, i. 77, 108; formative
influences, i. 35, 48, 64, 75, 166;
abandons Presbyterianism, i. 190;
voyage to America, i. 193, 195;
journey to Washington, i. 206;
adopts principles of Declaration
and Address, i. 250, 273; chooses
the ministerial office, i. 101, 198,
275; youthful essays, i 134, 283,
298 ; first public discourse, i. 313;
first marriage, i. 363 ; ordination, i.
390; preaching tours, i. 370, 379,
464 ; ii. 91, 107, 168, 330, 389, 399,
409, 436, 446, 492, 497, 536, 537,
542, 581, 592, 595, 598, 601, 622,
624, 625, 630, 633, 640, 643, 654;
children, i. 391, 459, 464, 491; ii.
32, 46, 48, 123, 295, 361, 394, 436,
484, 500; baptism, i. 395; home-
_ life, i. 462 ; ii. 299; naturalization,
i. 465; republicanism, i. 465; ii
571; views of slavery, i. 501; ii.
319, 367, 531, 580; debates, i. 362;
ii 17, 71, 73, 268, 338, 424, 433,
501; publications, ii. 34, 49, 95,
144, 180, 222, 283, 302, 658, 680;
as a preacher, i. 315; ii. 92, 106,
109, 119, 120, 581, 583, 609; sec-
ond marriage, ii. 243, 460; political
experience, ii. 305, 319; humility,
ii. 441, 586, 659; property, ii. 657,
will, ii. 658 ; conversational power,
ii. 663; phrenology, ii. 669; last
discourse, ii. 673 ; death, ii. 678.
Campbell, 7hkomas, i. 19 ; marriage,
i. 20; education, i. 21, 25; relig-
ious experience, i. 22; ancestry, i.
21; licensed, i. 27; removals, i. 28,
30, 79, 365, 458, 463, 487, 496 ;
children, i. 29, 46, 96; family train-
ing, i 32, 35; as preacher, i. 40;
farewell address, i. 79 ; ii. 568; let-
ters, 80, 85, 88, 480, 489; ii. 219;
reunion wth family, i. 217; leaves

INDEX.

Seceders, i. 230; proposes union
with Synod of Pittsburg, i. 325;
organizes Brush Run Church, i.
366; labors, i. 38, 222, 488, 497;
ii. 220, 362, 605 ; views of slavery,
i. 495 ; death, ii. 605. :

Campbell, Mrs. Fane, i. 20, 36, 96,
401; Dorothea, i. 29, 96, 99, 395,
548; ii. 646; Fane, i. 46, 97, 217,
363 ; ii. 646; Nancy, i. 46, 97, 458;
ii. 646; Thomas, i. 46, 97; Dr.
Archibald W., i. 46, 97, 624, 677;
Alicia, i. 97, 410, 462.

Campbell, Archibald, i. 21, 88, 465;
ii. 527; Los (son), ii. 612; James,
b 25,22:

Campbell, Mrs. Margaret, i. 363, 380,
395, 462; ii. 71, 168, 176, 179.

Campbell, Mrs. S. H.) ii. 243, 295,
301, 557; 573, 578, 592, 601.

Campbell, Dr. John C., ii. 462, 469.

Campbell, Thomas (poet), i. 131, 139.

Campbell, Yon (of Kingsland), i. 157,
166, 182.

Campbell, Dr. George, ii. 144.

Campbell, Dr. D. R., ii. 640.

Campbell, /viz, ii. 555.

Canonsburg, i. 238, 241, 295; ii. 595.

Carson, Alexander, i. 60, 82, 169, 183,
197 5 IL 1327

Castle, Carlingford, i. 84; Shane’s, i.
19; ii. 567.

Catholics, Roman, i. 21, 42, 49, 96, 99,
102; ii. 399, 424-

Challen, James, ii. 119, 334, 388, 594.

Challenges, ii. 15, 29, 85, 86, 239, 423,
501.

Church, Christian, i. 259, 407 ; ii. 58,
79, 101, 352, 493; Congregational,
i 62, 64, 70, 167, 179, 184, 189, 384 ;
Jewish, i. 259, 407; ii. 79; Seces-
sion, i. 22, 24, 40, 48, 53, 189; Epis-
copal, i. 24, 50, 59, 64; Presbyterian,
i. 24, 42, 50, 55, 64, 387; ii. 437.

Church order, i. 170, 179 ; ii. 125, 395.

683

Christian Baptist, ii. 49, 53, 95, 123,
I3I; 150, 222, 226, 250, 285, 291,
294, 302, 377, 388, 475.

Church, Samuel, i. 486; ii. 128, 640.

Cincinnati, ii. 241, 267, 334.

Clapp, M. &., ii. 410.

Clay, Henry, ii. 91, 118, 502, 513, 548
580.

Clack, Spencer H., ii. 148, 286, 321.

Clarinda, Essays of, i. 283, 531 ; ii. 46.

Clergy, i. 154, 178, 188, 387, 390, 431;
ii. 27, 51, 54, 60, 660.

Clopton, Abner W., ii. 289, 321.

Cohen, S. H., ii. 353.

Coleman, R. L., ii. 314, 318, 446, 453,
498, 536, 574, 591, 598, 623.

College, Trinity, i. 61, 93,95; Wash-
ington, i. 295 ; ii. 595; Jeferson, i.
295; ii. 595; of teachers, ii. 422,
537 ; Bethany, ii. 464, 469, 485, 491,
497; 534 569, 595, 632, 659 ; Bacom,
ii. 468.

Columban, i. 119.

Collins, William, ii. 259.

Communion, i. 71, 179; ii. 125, 136,
137, 246, 371, 519.

Confession, primitive, i. 398, 403, 404,
408; ii. 212, 518, 521; Baptist, i.
436; ii. 129, 140, 165, 614.

Congress, discourse to, ii. 587.

Connection, Christian, ii. 175, 183,
185, 218, 370, 474-

Co-operation, ii. 493, 497.

Covenant, Scottish, i. 51, 56, 72;
Bible, ii. 23.

Creaths, ii. 116, 120, 141, 287, 324,
326, 338, 537, 602, 606.

Crihfield, Arthur, ii. 330.

DALE, DAVID, i. 184; ii. 264, 276.

Davies, J., ii. 545, 569.

Debates, i. 362, 492, 498; ii. 13, 17,
71, 263, 268, 338, 424, 433, 501,

555.
Deaths, ii. 32, 48, 118, 167, 394, 401,

684

462, 487, 540, 541, 625, 640, 644,
646; Wickliffe, 556, 579; Thomas
Campbell, 605, 606.

Declaration and Address, i. 241, 272,
412.

Deism, ii. 232, 234, 237, 249.

Depravity, i. 142.

Design of Baptism, ii. 20, 80, 145, 196,
197, 207, 212, 216, 327, 402, 405,
619, 629.

Diaries, religious, i. 139.

Discourses, i. 235, 313, 317, 319, 320,
322, 323, 335, 353; 355» 365, 369,
374, 376, 383, 397) 472 5 il. 92, 110,
119, 120, 130, 165, 168, 175, 207,
210, 220, 244, 261, 336, 456, 581,
585, 587, 594, 609.

Divinity Hall, i. 26,

Divinity, Doctors of, ii. 34, 528.

Doddridge, Dr. Joseph, i. 358; ii. 64.

Doddridge. Philip i. 498, 530; ii.
304-

Donations to poor, it. 569.

Duncan, Landon, ii. 473.

Dundee, ii. 554, 558.

Dungannon, ii. 294, 567.

Duval, Dr. John, ii. 289, 350.

Drummond, Sir William, ii. 227.

EDINBURGH, 1.157; ii. 551.

Education, i. 32, 87; ii. 463, 465.

Elders, i. 70, 179, 384 ; 11. 67, 127, 393.

Elley, G. W., ii. 286.

Emigration, i. 79, 81, 84, 98.

Emmons, F. W., ii. 291, 361.

Errett, Isaac, ii. 593, 641, 643, 645.

Essays, youthful, i. 134, 283.

European tour, ii. 542.

Evangelists, i. 386 ; ii. 130, 175, 205,
351, 352.

Ewing, Greville, i. 114, 128, 148, 161,
165, 175, 178, 187, 193.

Experience, Christian, i. 23, 48, 155,
157, 398, 426; ii. 104, III, 113, 315,
360, 614.

INDEX.

FAITH, Sandeman’s view of, i. 70,
177; trust or confidence, i. 177,
376, 408, 426; distinguished from
opinion, i. 265 ; its nature personal,
i. 411, 420; ii. 522.

Fall, P. S., ii. 94, 120, 125, 140, 168,
461, 638.

Feet-washing, ii. 129.

Fellowship, religious, i. 70, 447, 455;
115.336; 713 7.

Ferguson, Jesse B., ii. 603.

Feelings, religious, i. 151.

Findley, Rev. Mr., i. 356, 490, 525;
Tis I J 24a Xe

Flemming, L. J., ii. 335.

Fishback, James, ii. 92, 336, 486, 492,
501.

Forrester, George, i. 486, 503, 506,

Forbearance, ii. 132.

Foster, James, i. 28, 81, 82, 223, 234,

` 238, 239, 277, 367, 403, 4595 ii. 127,
167, 652.

Foundation, primitive, i. 408 ; ii. 135.

Forewarning, singular, i. 105.

Franklin, Benjamin, ii. 84.

French language, i. 31.

Freedom, American, i. 210; ii. §71.

Freedom, religious, i. 513.

Gano, J. A., ii. 378, 587.

Gaston, Joseph, ii. 174, 205, 209,
218.

Gazette, New Harmony, ii. 235.

General Assembly, i. 51, 66.

Georgetown, Ky., ii. 118, 335.

Glass, Mrs., i. 358.

Glasgow, i. 25, 114, 126, 129; ii. 555;
University of, i. 131, 148; Cathe-
dral, i. 163 ; ii. 557.

Goss, J. W., ii. 498, 598.

Gospel, i. 504 ; ii. 208, 218, 224, 229,
520.

Greatrake, Lawrence, ii. 99, 118

Greer, Nathaniel, ii. 568.

Greenock, i. 114, 126, 127, 191, 194.

INDEX.

HALDANES, i. 60, 149, 150, 154, 160,
164, 166, 169, 172, 349; il. 132, 551.

Hall, B. F., ii. 388, 389, 395.

Hallucination, ii. 647.

Hamilton, Patrick, i. 50.

Hanen, Jas, i. 222; Mrs., i. 397, 457.

Hartzel, J., ii. 253, 631.

Harbinger, Millennial, ii. 203, 396,
399, 540, 645, 655.

Hayden, William, ii. 248, 297, 646.

Henry, John, ii. 251.

Hervey, i. 70, 139, 422.

Helensburgh, i. 190.

Henley, 7. M., ii. 289, 319, 446, 536,
540; R. FY, ii. 389, 598, 621.

Henshall, James, ii. 446, 536, 542,
559, 563.

Hill, Rowland, i. 60, 163.

Hopson, Dr. H., ii. 596, 641.

Hooke, Dr., ii. 536, 630.

Home-life, ii. 299.

Holly, Dr. ii. 91.

Holy Spirit, i. 397; ii. 35, 105, 123,
151, 349, 354, 356 374 434, 488,
513.

Hodgens, Thomas, i. 81, 223, 355.

Hurlbut, Mr., ii. 457.

Hubbard, E. B., ii. 253.

Humphrey, Rev. H., ii. 581.

Hymn-book, ii. 180, 658.

IMPRISONMENT IN SCOTLAND, ii. 559.

Independents, i. 59; origin, i. 62;
principles, i. 64, 65; tolerance, i.
65 ; republicanism, i. 66, 70.

Indian boy, education of, ii. 597.

Indian outrage, i. 358.

Infidelity, i. 73; ii. 227, 232, 274, 353,
39°; 409.

Innes, Dr., i. 151, 165, 182.

Inn, Wayside, i. 213.

Introspection, i. 77.

Iona, i. 118, 124.

Irishmen, united, i. 41.

Islay, i. 99, 107.

58

685

Jackson, La, ii. 457, 459.

Jefferson, Thomas, i. 500,

Jennings, O., i. 516; ii. 338

Jeter, Elder J. B., ii. 612, 623.

Johnson, Dr., i. 86, 119.

Johnson, Æ. M., i. 536; ii. 334, 400.

Johnson, John T., i. 536; ii. 379, 395,
539, 580, 587, 612, 625.

Jones, Abner, ii. 186.

Jones, William, i. 184; ii. 396.

Judah, Mr., ii. 314.

Jura, i. 115.

KINGDOM OF HEAVEN, ii. 141, 214,
395.

Kinley, John, i. 25.

Kiss, the holy, ii. 129.

Knox, John, i. 50, 366, 387; ii. 98.

LAITY, the, i. 346; ii. 660,

Latitudinarianism, i. 265.

Lard, M. E., ii. 595, 624.

Law, sermon on the, i. 471; ii. 94.

Letters, i. 80, 85, 88, 413, 465; ii. 15,
52, 74, 213, 219, 411, 423, 441, 591,
607, 621, 626, 633, 648.

Lexington, Ky., ii. 91, 118, 336, 486.

Ligori, Saint, ii. 431.

Lisbon, New, ii. 173, 210, 328, 592.

Liverpool, ii. 294, 545, 567.

Locke, on Toleration, i. 33, 63, note;
on Human Understanding, i. 33;
ii. 356.

London, ii. 547.

Louisville, Ky., ii. 120, 140, 581, 638

Londonderry, i. 80, 90, 95.

Lord’s Supper, i. 69, 70.

Lough, Neagh, i. 19, 30, 83; ii. 567;
Foyle, i. 81, 91, 95; Finlagan, i
107.

Lord’s day, i. 434; ii. 570.

Luse, Mathias, i. 395, 436, 459 ; ii. 165.

Luther, Martin, i. 50, 366; ii, 40, 42,
667.

Lynd, Dr. S. W., ii. 434, 614

6&6

Mac ay, DR., i. 168, note ; ii. 392, 594-

Madison, James, ii. 310, 313.

Marriages, i. 19, 363 ; ii. 128, 167, 243,
410, 462, 608, 647.

Martin, Corbley, ii. 164.

McGarvey, J. W., il. 597.

McGready, James, ii. 187, 192.

McNeely, Cyrus, ii. 172, 329.

McClean, Archibald, i. 71, 184 ; ii. 396.

McCalla, W. L,, il. 51, 73, 529.

McElroy, John, i. 215; ii. 298; Jas., 298.

Macknight, Dr., i. 433 5 li. 144.

McChesney, William, ii. 525, note.

Macrum, James, li. 567.

Matthews, Joseph and William, i
456; ii. 166.

Messiahship, i. 410, 517: ii. 59, 522,
665.

Meeting-houses, ii. 364.

Meredith, Mr., ii. 402.

Methodists, i. 73, 462; ii. 472, 496,
531, 534

Meetings, ministers’, ii. 46, 47.

Middletown, i. 241, 355, 356, 490, 497.

Milligan, R., ii. 624.

Mind, its rapid action, i. 77.

Millennium, ii. 173, 225, 302.

Mission to Jerusalem, ii. 593; to Li-
beria, 607; to Jamaica, 607.

Mormonism, ii. 344.

Morton, Wm., ii. 287, 326, 461, 580,640.

Moral culture, ii, 467.

Music, instrumental in worship, ii. 366.

Myers, A. E., ii. 608, 612.

NAME, Christian, ii. 371, 435; secta-
rian, i. 445.

Nashville, ii. 142, 168, 288, 338, 524;
note, 603, 638.

New England, tribute to, ii. 418.

Newry, i. 21, 22, 30, 44, 83, 88.

New York, i. 205, 468 ; ii. 223, 499.

Noel, Silas M., ii. 118, 141, 161, 286,
323.

Nottingham, ii. 294

INDEX.

OATH, BURGHER. i. 54, 57, 5&

O’Kane, John, ii. 401, 474, 589.

O’Kelley, James, ii. 185, 474.

Opinion, i. 265, 268, 375; iL 12, 224,
372, 519.

Oracles, living, ii. 154.

Order, Ancient, ii. 125, 129, 135, 141,
173, 223.

Ordination, i. 331, 380, 382, 386.

Organization, Church, i. 386; ii. 58,
493, 599.

Orleans, New, ii. 239, 433, 457, 626.

Orphan School, ii. 580, 587.

Osborne, Jacob, i. 494; ii. 164, 174,
175, 207, 244; Susan, ii. 298.

Otey, Bishop, ii. 402.

Owen, Robert, ii. 233, 240, 242, 263,
284, 302, 543; Robert Dale, ii. 589.

PADOBAPTISM, i. 182, 187, 238, 240,
"250, 328, 344, 391, 399, 503; ii 19,
21, 31, 74, 89, 147, 196, 515.

Paisley, ii. 555, 563.

Palmer, F R., ii. 335 ; Henry, ii. 335

Paris, ii. 385, 401, 502, 549.

Parish, James W., ii. 580.

Paton, Alexander, ii. 555, 559, 565.

Peck, J. M., ii. 487.

Pelagianism, ii. 349.

Pendleton, Edmund, ii. 313; Phslit
B., ii. 469; W. K. ii. 470, 540, 542,
592, 624, 633, 675.

Persecution, i. 62, 430, 435 ; ii. §2, 65,
134, 398, 560, 564.

Petigrew, Elder, ii. 594, 596.

Philadelphia, i. 85, 88, 97, 205, 464;
ii. 497.

Phillips, i. 470; ii. 140, 172.

Phrenology, ii. 669.

Pinkerton, D. L. L., ii. 492, 580.

Pittsburg, i. 274, 464, 507; ii 47, 99,
125.

Plymouth Brethren, i. 62; ii. 546.

Presbyterians, i. 24, 42, 50, 55; ii 14,
189, 501.

INDEX.

Pntchard, Elder, i. 469, 470; ii. 173,
329.

Presbytery, Associate, i. 53; of relief,
i. 54; of Chartiers, i. 88, 222, 225 ;
Reformed, i. 53; Constitutional As-
soctate, i. 56.

Principles, fundamental, ii. 616.

Procter, Elder, ii. 596.

Protestanism, i. 50, 210, 352; ii 12,
422, 427, 436.

Providences, i. 113, 138, 176, 220, 380 ;
ii 205, 214, 363, 566.

Punishment, capital, ii. 540; future,
ii. 242, 246.

Purcell, Bishop, ii. 422, 529.

RAINES, AYLETT, ii. 220, 244, 330,
385, 401, 501, 587.

Ralston, Rev. Samuel, i 218, 326;
ii. 34.

Redstone Association, i. 436, 458, 469,
479, 485, 489; ii. 69, 99, 140, 166.
Reformation, commencement of, i. 237,
366; principles of, i. 251, 349; ii.

149, 198, 373, 517-

Regeneration, i. 377, 423 ; li. 326, 341,
403, 405.

Religions, national, i. 24, 51, 514.

Repentance, i. 445; ii. 208, 349, 350.

Retaliation, ii. 660.

Reserve, Western, ii. 45, 100, 140,
181, 218, 322, 348.

Rice, N. L., ii. 501, 528.

Richards, John, ii. 289.

Richardson, Nathaniel, i. 464, 504;
Robert, i. 504, 508 ; ii. 296, 326, 394,
400, 409, 414, 451, 470, 490, 624.

Rich-Hill, i. 30, 47, 60, 71, 77, 82, 85.

Rider, Symonds, ii. 257.

Rigdon, Sidney, ii. 44, 47, 71, 95, 99;
128, 164, 173, 344

Robertson, Rev. James, ii. 553, 557,
565, 578.

Rogers, Samuel, ii. 330, 331; oan,
ii. 374, 386, 587.

687

Romanism, i. 50, 102, 210, 352, 514.
Rowiand Hill, i. 60, 163.
Rudolph, John, ii. 259.

SABBATH, i. 432, 517, 528, 533; ii. 86

Sandeman, R., i. 70, 177, 222; ii. 132,
160.

Skeptics, ii. 227, 274, 390, 409.

Schools, Sunday, i. 159; ii. 57.

Scott, Walter, i. 502; ii. 48, 59, 84,
99, 128, 164; appointed evangelist,
ii. 173; labors on Reserve, ii 180,
357) 442; arrangement of gospel,
ii. 208 ; practical restoration of de-
sign of baptism, ii. 212, 217; ser-
mons, ii. 209, 210, 220, 356, 587,
592; “The Messiahship,” 641 ;
death, 644.

Scripture, memorizing, i. 55, 82; suf
ficiency of, ìi. 39, 143, 156; ii. 495.
Secession Church, i. 22, 24, 40, 46,

48, 53, 60, 72, 189.

Secret associations, i. 45; iL 534.

Sectarianism, i. 49, 53, 56, 58, 67, 153,
173, 220, 223, 230, 245, 331, 333
3533 ii. 27, 40, 55, 98, IIO, 134,
143, 192, 213, 227, 240, 321, 325,
340, 392, 398, 510, 517, 524, 552.

Secrest, J., ii. 174, 175, 205.

Self-defence, ii. 662.

Semple, R. B., ii. 130, 159, 289, 319,
349, 362.

Sermons, i. 138, 235, 313, 317, 318,
319, 320, 322, 323, 335» 353) 355s
368, 369, 374, 376, 383, 397) 472;
ii. 92, 110, 119, 120, 120, 165, 168,
175, 207, 210, 220, 244, 261, 336,
456, 581, 585, 594, 609.

Shannon, James, ii. 457, 501, 640.

Shelburne, Silas, ii. 289, 536, 598.

Sin, remission of, ii. 20, 80, 212, 287,
326, 405, 522.

Skinner, Mr., ii. 433, 688.

Slavery, i. 494, 497; ii. 189, 366, 450,
531, 553 576.

688

Smith, Zéias, ii. 186, 474; John, ii.
107, 287, 326, 386, 501," 587; JE
seph, ii. 345; Thomas, ii. 384;
Ephraim A., ii, 334, 450, 607, 640.

Society, Western, i. 280; Evangelical,
i. 73; Bibie, ii. 57, 433, 497, 499,
503, 594, 607; Missionary, ii. 57,
589, 600; Washington Moral, i. 516 ;
ii. 338.

Socinianism, i. 153 ; ii. 52,65, 134, 196.

Spears, Henry, i. 396, 436 ; ii. 165.

Speculation, i. 123, 254, 351, 412; ii.
153, 202, 355, 371, 610.

Spiritualism, i1. 610.

Stone, Barton W., ij. 118, 173, 186;
education, ii. 187; ordination, ii.
188; perplexities, ii. 189; labors
in Kentucky, ii. 193; speculative
views, ii. 195, 332, 480, 515; inti-
macy with A. Campbell, ii. 200, 331,
336, 516, 538; love of union, ii.
371, 374, 386, 395; view of atone-
ment, ij. 195; of Christ, ii. 515,
note ; death, ii. 538.

Sunday Mail Report, i. 536; ii. 334,
note.

Synod, i. 27, 53, 57, 69, 85, 88, 222,
225, 325 ; ii. I4

TAFFE, JOHN, ii. 409, 461, 674.

Temperance Society, ii. 600.

Tener, Kobert, i. 25; ii. 292, 393;
Richard, ii. 293; William, ii. 294,
319; John, il. $51; Edward S., ii.
567.

Testament, new version, il. 144, 222,
361.

Theology, natural, ii. 230, 279.

Thompson, W. R., ii. 647.

Titles, religious, i. 335 ; ii. 528

Tubman, Mrs., ii. 536, 630.

UNDERHILL, DR, ii. 238, 410.
Union, Bible, ii. 588, 594, 607, 619;
Christian, i, 224, 228, 231, 253, 256,

INDEX.

258, 401 ; ii. 244, 370, 372, 382, 516
519.

VARDEMAN, J., ii. 72, 85, 94, 119, 287,
324, 374-

Version, new, ii. 114; Syriac or Pes-
chito, ii. 506; revised, ii. 588, 607
622.

Voyages, i. 80, 84, 90, 96, 195; ii
544, 570.

WALKER, JOHN, i. 60; view of bap-
tism, 61; view of communion, 61;
at Rich-Hill, 82; in Dublin, i. 172,
177, 444; Rev., 1.525; ii 14, 31.

Wallis, James, ii. 397, 546.

Walthal, A. B., ii. 598, 623.

War, ii. 534, 642.

Wardlaw, Dr., i. 187; ii. 565.

Warren, ii. 44, 129, 217, 243 ; Point,

PE 83.

Washington, i. 79, 83, 247, 355, 365 ;
College, ii. 595; City, i. 506; Ken-
tucky, ii. 53, 116.

Wayland, Dr., ii. 112, 576.

Wellsburg, i. 247, 356, 361, 459, 461,
464, 498 ; church, i. 468 ; ii. 69, 100. *

Wesley, i. 72, 139, 366, 389; ii 564.
678.

Whitefield, i. 72; ii. 561.

Whitaker, John, ii. 258.

Williams, % A., ii. 597; Miss Mary
R., ii. 640; Ebenezer, ii. 222, 259;
Roger, his view of communion, i
61 ; persecutions, i. 63 ; established
religious freedom, i. 63, note, 515.

Winans, Dr. M., ii. 283, 435.

Woodnorth, Peter, ii. 294, 545, 569.

Worship, public, ii. 366 ; family, i. 35,
448; ii 301.

Wylie, Rev. Andrew, i. 527, 532; ik
539.

YEARLY MEETINGS, ii. 329.
Young, Brigham, ii. 347.

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